Journal of Discourses Volume 1
Journal of Discourses
Journal of Discourses
Journal of Discourses / Journal of Discourses, Volume 1
Journal of Discourses,
Volume 1
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, January 16, 1853
Brigham Young, January 16, 1853
SALVATION
A discourse delivered by President Brigham Young, in the
Tabernacle,
Great Salt Lake City, January 16, 1853.
1
The plan of salvation, or, in other words, the redemption of
fallen beings, is a subject that should occupy the attention of
all intelligence that pertains to fallen beings. I do not like
the term fallen beings, but I will say, subjected intelligence,
which term suits me better--subjected to law, order, rule, and
government. All intelligences are deeply engaged in this grand
object; not, however, having a correct understanding of the true
principle thereof, they wander to and fro, some to the right, and
some to the left. There is not a person in this world, who is
endowed with a common share of intellect, but is laboring with
all his power for salvation. Men vary in their efforts to obtain
that object, still their individual conclusions are, that they
will ultimately secure it. The merchant, for instance, seeks with
unwearied diligence, by night and by day, facing misfortunes with
a determined and persevering resistance, enduring losses by sea
and by land, with an unshaken patience, to amass a sufficient
amount of wealth to enable him to settle calmly down in the midst
of plenty in some opulent city, walk in the higher classes of
society, and perchance receive a worldly title, or worldly honor,
and enjoy a freedom from all anxiety of business, and constraint
by poverty, throughout the remainder of his life. He then
supposes he has obtained salvation.
2
Descend from the busy, wealth-seeking middle classes, to the
humbler grade of society, and follow them in their various
occupations and pursuits, and each one of them is seeking
earnestly that which he imagines to be salvation. The poor,
ragged, trembling mendicant, who is forced by hunger and cold to
drag his feeble body from under some temporary shelter, to seek a
bit of bread, or a coin from his more fortunate fellow-mortal, if
he can only obtain a few crusts of bread to satisfy the
hunger-worm that gnaws his vitals, and a few coppers to pay his
lodgings, he has attained to the summit of his expectations, to
what he sought for salvation, and he is comparatively happy, but
his happiness vanishes with the shades of night, and his misery
comes with the morning light. From the match-maker up to the
tradesman, all have an end in view, which they suppose will bring
to them salvation. King, courtier, commanders, officers, and
common soldiers, the commodore, and sailor before the mast, the
fair-skinned Christian, and the dark-skinned savage, all, in
their respective grades and spheres of action, have a certain
point in view, which, if they can obtain, they suppose will put
them in possession of salvation.
2
The Latter-day Saint, who is far from the bosom of the Church,
whose home is in distant climes, sighs, and earnestly prays each
day of his life for the Lord to open his way, that he may mingle
with his brethren in Zion, for he supposes that his happiness
would then be complete, but in this his expectations will be in a
measure vain, for happiness that is real and lasting in its
nature cannot be enjoyed by mortals, for it is altogether out of
keeping with this transitory state.
2
If a man's capacity be limited to the things of this world, if he
reach no further than he can see with his eyes, feel with his
hands, and understand with the ability of the natural man, still
he is as earnestly engaged in securing his salvation, as others
are, who possess a superior intellect, and are also pursuing the
path of salvation, in their estimation, though it result in
nothing more than a good name, or the honors of this world. Each,
according to his capacity--to the natural organization of the
human system, which is liable to be operated upon by the
circumstances and influences by which it is surrounded, is as
eager to obtain that which he supposes is salvation, as I am to
obtain salvation in the Eternal world.
2
The object of a true salvation, correctly and minutely
understood, changes the course of mankind. Persons who are taught
by their teachers, friends, and acquaintances, are traditionated,
from their youth up, into the belief that there is no God, or
intelligent beings, other than those that they see with the
natural eye, or naturally comprehend; that there is no hereafter;
that at death, all life and intelligence are annihilated. Such
persons are as firm in their belief, and as strenuous in
argument, in support of those doctrines, as others are in the
belief of the existence of an Eternal God. The early customs and
teachings of parents and friends, to a greater or less degree,
influence the minds of children, but when they are disposed to
inquire at the hands of Him who has eternal intelligence to
impart to them, when their understandings are enlarged, when
their minds are enlightened by the Spirit of truth, so that they
can see things that are unseen by the natural eye, they may then
be corrected in their doctrine and belief, and in their manner of
life, but not until then.
3
How difficult it is to teach the natural man, who comprehends
nothing more than that which he sees with the natural eye! How
hard it is for him to believe! How difficult would be the task to
make the philosopher, who, for many years, has argued himself
into the belief that his spirit is no more after his body sleeps
in the grave, believe that his intelligence came from eternity,
and is as eternal, in its nature, as the elements, or as the
Gods. Such doctrine by him would be considered vanity and
foolishness, it would be entirely beyond his comprehension. It is
difficult, indeed, to remove an opinion or belief into which he
has argued himself from the mind of the natural man. Talk to him
about angels, heavens, God, immortality, and eternal lives, and
it is like sounding brass, or a tinkling cymbal to his ears; it
has no music to him; there is nothing in it that charms his
senses, soothes his feelings, attracts his attention, or engages
his affections, in the least; to him it is all vanity. To say
that the human family are not seeking salvation, is contrary to
my experience, and to the experience of every other person with
whom I have any acquaintance. They are all for salvation, some in
one way, and some in another; but all is darkness and confusion.
If the Lord does not speak from heaven, and touch the eyes of
their understanding by His Spirit, who can instruct, guide them
to good? who can give them words of eternal life? It is not in
the power of man to do it; but when the Lord gives His Spirit to
a person, or to a people, they can then hear, believe, and be
instructed. An Elder of Israel may preach the principles of the
Gospel, from first to last, as they were taught to him, to a
congregation ignorant of them; but if he does not do it under the
influence of the Spirit of the Lord, he cannot enlighten that
congregation on those principles, it is impossible. Job said that
"There is a spirit in man, and the inspiration of the Almighty
giveth them understanding." Unless we enjoy that understanding in
this probation, we cannot grow or increase, we cannot be made
acquainted with the principles of truth and righteousness so as
to become exalted. Admit that the Spirit of the Lord should give
us understanding, what would it prove to us? It would prove to
me, at least, and what I may safely say to this congregation,
that Zion is here. Whenever we are disposed to give ourselves
perfectly to righteousness, to yield all the powers and faculties
of the soul (which is the spirit and the body, and it is there
where righteousness dwells); when we are swallowed up in the will
of Him who has called us; when we enjoy the peace and the smiles
of our Father in Heaven, the things of His Spirit, and all the
blessings we are capacitated to receive and improve upon, then
are we in Zion, that is Zion. What will produce the opposite?
Hearkening and giving way to evil, nothing else will.
4
If a community of people are perfectly devoted to the cause of
righteousness, truth, light, virtue, and every principle and
attribute of the holy Gospel, we may say of that people's the
ancient Apostle said to his brethren, "Know ye not your own
selves, how that Jesus Christ is in you, except ye be
reprobates;" there is a throne for the Lord Almighty to sit and
reign upon, there is a resting place for the Holy Ghost, there is
a habitation of the Father and the Son. We are the temples of
God, but when we are overcome of evil by yielding to temptation,
we deprive ourselves of the privilege of the Father, the Son, and
the Holy Ghost, taking up their abode and dwelling with us. We
are the people, by our calling and profession, and ought to be by
our daily works, of whom it should be truly said, "Ye are the
temples of our God." Let me ask, what is there to prevent any
person in this congregation from being so blessed, and becoming a
holy temple fit for the in-dwelling of the Holy Ghost? Has any
being in heaven or on earth done aught to prevent you from
becoming so blessed? No, but why the people are not so privileged
I will leave you to judge. I would to God that every soul who
professes to be a Latter-day Saint was of that character, a holy
temple for the in-dwelling of the Father, the Son, and the Holy
Ghost, but it is not so. Is there any individual within the sound
of my voice to day, that has received the Holy Ghost through the
principles of the Gospel, and at the same time has not received a
love for them? I will answer that question. Wait and see who it
is that falls out by the way; who it is in whom the seed of truth
has been sown, but has not taken root; and then you will know the
individuals who have received the truth, but have never received
a love of it--they do not love it for itself. What a delightful
aspect would this community present if all men and women, old and
young, were disposed to leave off their own sins and follies, and
overlook those of their neighbors; if they would cease watching
their neighbors for iniquity, and watch that they themselves
might be free from it! if they were trying with all their powers
to sanctify the Lord in their hearts, and would prove, by their
actions, that they had received the truth and the love of it! if
all individuals would watch themselves, that they do not speak
against the Father, the Son, the Holy Ghost, nor in short against
any being in heaven or on earth. Strange as this may appear,
there have been men in this Church that have done it, and
probably will be again! If this people would be careful not to do
anything to displease the spirits of those who have lived on the
earth, and have been justified, and have gone to rest, and would
so conduct themselves, that no reasonable being upon the face of
the earth could find fault with them, what kind of society should
we have? Why every man's mouth would be filled with blessings,
every man's hand would be put forth to do good, and every woman
and child in all their intercourse would be praising God, and
blessing each other. Would not Zion be here? It would. What
hinders you from doing this? What is the Lord or the people doing
to cause this one and that one to commit sin with a high hand, in
secret and in the open streets?
4
If Elders of Israel use language which is not proper for the lips
of a Saint, such Elders are under condemnation, and the wrath of
God abides upon them, those who do it have not the love of truth
in their hearts, they do not love and honor the truth because it
is the truth, but because it is powerful, and they wish to join
with the strongest party. Do they love light because it is light?
virtue because it is virtue? righteousness because it is
righteousness? No. But these principles are almighty in their
influence, and like the tornado in the forest, they sweep all
before them, no argument can weigh against them, all the
philosophy, knowledge, and wisdom of men may be set in array
against them, but they are like chaff before a mighty wind, or
like the morning dew before the sun in its strength--such Elders
embrace truth because it is all-powerful. When a man of God
preaches the principles of the Gospel, all things give way before
it, and some embrace it because it is so mighty. But by and bye
those characters will fall out by the way, because the soil has
not depth to nourish the seeds of truth. They receive it, but not
the love of it; it dies, and they turn away. If every person who
has embraced the Gospel would love it as he loves his life, would
not society wear a different aspect from that of the present?
5
I do not intend to enter into a detailed account of the acts of
the people, they are themselves acquainted with them; people know
how they themselves talk; and how their neighbors talk; how
husband and wife agree in their own houses, and with their
neighbors; and how parents and children dwell together. I need
not tell these things, but if every heart were set upon doing
right, we then should have Zion here. I will give you my reason
for thinking so. It is because I have had it with me ever since I
was baptized into this kingdom. I have not been without it from
that day to this. I have therefore a good reason for the
assertion I have made. I live and walk in Zion every day, and so
do thousands of others in this Church and kingdom, they carry
Zion with them, they have one of their own, and it is increasing,
growing, and spreading continually. Suppose it spreads from heart
to heart, from neighborhood to neighborhood, from city to city,
and from nation to nation, how long would it be before the earth
would become revolutionized, and the wheat gathered from among
the tares. The wheat and tares, however, must grow together until
harvest. I am not, therefore, disposed to separate them yet, for
if we pluck up the tares before the harvest, we may destroy some
of the good seed, therefore let them grow together, and by and
bye the harvest will come.
5
There is another thing, brethren, which I wish you to keep
constantly before your minds, that is with regard to your travels
in life. You have read, in the Scriptures, that the children of
men will be judged according to their works, whether they be good
or bad, If a man's days be filled up with good works, he will be
rewarded accordingly. On the other hand, if his days lie filled
up with evil actions, he will receive according to those acts.
This proves that we are in a state of exaltation, it proves that
we can add to our knowledge, wisdom, and strength, and that we
can add power to every attribute that God has given us. When will
the people realize that this is the period of time in which they
should commence to lay the foundation of their exaltation for
time and eternity, that this is the time to conceive, and bring
forth from the heart fruit to the honor and glory of God, as
Jesus did--grow as he did from the child, become perfect, and be
prepared to be raised to salvation? You will find that this
probation is the place to increase upon every little we receive,
for the Lord gives line upon line to the children of men. When He
reveals the plan of salvation, then is the time to fill up our
days with good works.
5
Let us fill up our days with usefulness, do good to each other,
and cease from all evil. Let every evil person forsake his
wickedness. If he be wicked in his words, or in his dealings, let
him forsake those practices, and pursue a course of
righteousness. Let every man and woman do this, and peace and joy
will be the result.
5
A few words more upon the subject of the eternal existence of the
soul. It is hard for mankind to comprehend that principle. The
philosophers of the world will concede that the elements of which
you and I are composed are eternal, yet they believe that there
was a time when there was no God. They cannot comprehend how it
is that God can be eternal. Let me ask this congregation, Can you
realise the eternity of your own existence? Can you realise that
the intelligence which you receive is eternal? I can comprehend
this, just as well as I can that I am now in possession of it. It
is as easy for me to comprehend that it will exist eternally, as
that anything else will. I wish to impress upon your minds the
reality that when the body which is organized for intelligence to
dwell in, dies, and returns to its mother earth, all the
feelings, sensibilities, faculties, and powers of the spirit are
still alive, they never die, but in the absence of the body are
more acute. They are organized for an eternal existence. If this
congregation could comprehend that the intelligence that is in
them is eternal in its nature and existence; if they could
realize that when Saints pass through the vail, they are not
dead, but have been laying the foundation in these tabernacles
for exaltation, laying the foundation to become Gods, even the
sons of God, and for crowns which they will yet receive--they
would receive the truth in the love of it, live by it, and
continue in it, until they receive all knowledge and wisdom,
until they grow into eternity, and have the vail taken from
before their eyes, to behold the handiworks of God among all
people, His goings forth among the nations of the earth, and to
discover the rule and law by which He governs. Then could they
say of a truth, We acknowledge the hand of God in all things, all
is right, Zion is here, in our own possession.
6
I have thus summed up, in a broken manner, that which I desired
to speak. We are not able to comprehend all things, but we can
continue to learn and grow, until all will be perfectly clear to
our minds, which is a great privilege to enjoy--the blessing of
an eternal increase. And the man or woman who lives worthily is
now in a state of salvation.
6
Now, brethren, love the truth, and put a stop to every species of
folly. How many there are who come to me to find fault with, and
enter complaints against, their brethren, for some trifling
thing, when I can see, in a moment, that they have received no
intentional injury! They have no compassion on their brethren,
but, having passed their judgment, insist that the criminal shall
be punished. And why? Because he does not exactly come up to
their standard of right and wrong! They feel to measure him by
the "Iron Bedstead principle"--"if you are too long, you must be
cut off; if too short, you must be stretched." Now this is the
height of folly. I find that I have enough to do to watch myself.
It is as much as I can do to get right, deal right, and act
right. If we all should do this, there would be no difficulty,
but in every man's mouth would lie "May the Lord bless you." I
feel happy, as I always told you. Brother Kimball has known me
thirty years, twenty one of which I have been in this Church;
others have known me twenty years; and there are some here who
knew me in England; I had Zion with me then, and I brought it
with me to America again, and I now appeal to every man and woman
if I have not had Zion with me from first entering into the
Church, to the present time! Light cleaves to light, and truth to
truth. May God bless you. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Parley
P. Pratt, April 7, 1853
Parley P. Pratt, April 7, 1853
SPIRITUAL COMMUNICATION.
A Sermon Delivered by Elder P. P. Pratt, before the Conference
at Great Salt Lake City, April 7, 1853.
6
I was led to reflection on this subject, not only by my
acquaintance with the present state of the world, and the
movements and powers which seem new to many, but because this
text, written by Isaiah so many centuries since, and copied by
Nephi ages before the birth of Jesus Christ, seemed as
appropriate, and as directly adapted to the present state of
things, as if written but yesterday, or a year since.
6
"Should not a people seek unto their God, for the living to hear
from the dead?" is a question by the Prophet, and at a time when
they shall invite you to seek unto those familiar with spirits,
and to wizards, &c., or in other words, to magnetizers, rappers,
clairvoyants, writing mediums &c. When they shall say these
things unto you, then is the time to consider the question of
that ancient Prophet--"Should not a people seek unto their God,
for the living to hear from the dead?"
7
We hear much, of late, about visions, trances, clairvoyance,
mediums of communication with the spirit world, writing mediums,
&c., by which the world of spirits is said to have found means to
communicate with spirits in the flesh. They are not working in a
corner. The world is agitated on these subjects. Religious
ministers are said to preach, editors to write and print, judges
to judge, &c., by this kind of inspiration. It is brought into
requisition to develop the sciences, to detect crime, and in
short to mingle in all the interests of life.
7
In the first place, what are we talking about, when we touch the
question of the living hearing from the dead? It is a saying,
that "dead men tell no tales." If this is not in the Bible, it is
somewhere else; and if it be true, it is just as good as if it
were in the Bible.
7
The Sadducees in the time of Jesus, believed there were no such
things as angels or spirits, or existence in an other sphere;
that when an individual was dead, it was the final end of the
workings of his intellectual being, that the elements were
dissolved, and mingled with the great fountain from which they
emanated, which was the end of individuality, or conscious
existence.
7
Jesus, in reply to them, took up the argument from the
Scriptures, or history of the ancient fathers, venerated by
reason of antiquity, in hopes, by this means, to influence the
Sadducees, or at least the Pharisees and others, by means so
powerful and so well adapted to the end in view.
7
Said he, God has declared Himself the God of Abraham, Isaac, and
Jacob. Now God is not the God of the dead, but the God of the
living; as much as to say that Abraham, Isaac, and Jacob were not
dead, but living; that they had never been dead at all, but had
always been living; that they never did die, in the sense of the
word that these Sadducees supposed, but were absolutely alive.
7
Now if intelligent beings, who once inhabited flesh, such as our
fathers, mothers, wives children, &c., have really died, and are
now dead in the sense of the word, as understood by the ancient
Sadducees, or modern Atheist, then it is in vain to talk of
converse with the dead. All controversy, in that case, is at an
end on the subject of correspondence with the dead, because an
intelligence must exist before it can communicate. If these
individuals are dead, in the sense that the human body dies, then
there is no communication from them. This we know, because of our
own observation and experience. We have seen many dead bodies,
but have never known of a single instance of any intelligence
communicated therefrom.
7
Jesus, in his argument with the Sadducees, handled the subject
according to the strictest principles of ancient and modern
theology, and true philosophy. He conveyed the idea in the
clearest terms, that an individual intelligence or identity could
never die.
7
The outward tabernacle, inhabited by a spirit, returns to the
element from which it emanated. But the thinking being, the
individual, active agent or identity that inhabited that
tabernacle, never ceased to exist, to think, act, live, move, or
have a being; never ceased to exercise those sympathies,
affections, hopes, and aspirations, which are founded in the very
nature of intelligences, being the inherent and invaluable
principles of their eternal existence.
7
No, they never cease. They live, move, think, act, converse,
feel, love, hate, believe, doubt, hope, and desire.
8
But what are they, if they are not flesh and bones? What are
they, if they are not tangible to our gross organs of sense? Of
what are they composed, that we can neither see, hear, nor handle
them, except we are quickened, or our organs touched by the
principles of vision, clairvoyance, or spiritual sight? What are
they? Why, they are organized intelligences. What are they made
of? They are made of the element which we call spirit, which is
as much an element of material existence, as earth, air,
electricity, or any other tangible substance recognized by man;
but so subtle, so refined is its nature, that it is not tangible
to our gross organs. It is invisible to us, unless we are
quickened by a portion of the same element; and, like
electricity, and several other substances, it is only known or
made manifest to our senses by its effects. For instance,
electricity is not always visible to us, but its existence is
made manifest by its operations upon the wire, or upon the
nerves. We cannot see the air, but we feel its effects, and
without it we cannot breathe.
8
If a wire were extended in connection with the equatorial line of
our globe in one entire circle of 25,000 miles in extent, the
electric fluid would convey a token from one intelligence to
another, the length of the entire circle, in a very small portion
of a second, or, we will say in the twinkling of an eye. This,
then, proves that the spiritual fluid or element called
electricity is an actual, physical, and tangible power, and is as
much a real and tangible substance, as the ponderous rocks which
were laid on yesterday in the foundation of our contemplated
Temple.
8
It is true that this subtle fluid or spiritual element is endowed
with the powers of locomotion in a far greater degree than the
more gross or solid elements of nature; that its refined
particles penetrate amid the other elements with greater ease,
and meet with less resistance from the air or other substances,
than would the more gross elements. Hence its speed, or superior
powers of motion.
8
Now let us apply this philosophy to all the degrees of spiritual
element, from electricity, which may lie assumed to be one of the
lowest or more gross elements of spiritual matter, up through all
the gradations of the invisible fluids, till we arrive at a
substance so holy, so pure, so endowed with intellectual
attributes and sympathetic affections, that it may be said to be
on a par, or level, in its attributes, with man.
8
Let a given quantity of this element, thus endowed, or
capacitated, be organized in the size and form of man, let every
organ be developed, formed, and endowed, precisely after the
pattern or model of man's outward or fleshly tabernacle--what
would we call this individual, organized portion of the spiritual
element?
8
We would call it a spiritual body, an individual intelligence, an
agent endowed with life, with a degree of independence, or
inherent will, with the powers of motion, of thought, and with
the attributes of moral, intellectual, and sympathetic affections
and emotions.
8
We would conceive of it as possessing eyes to see, ears to hear,
hands to handle; as in possession of the organ of taste, of
smelling, and of speech.
8
Such beings are we, when we have laid off this outward tabernacle
of flesh. We are in every way interested, in our relationships,
kindred ties, sympathies, affections, and hopes, as if we had
continued to live, but had stepped aside, and were experiencing
the loneliness of absence for a season. Our ancestors, our
posterity, to the remotest ages of antiquity, or of future time,
are all brought within the circle of our sphere of joys, sorrows,
interests, or expectations; each forms a link in the great chain
of life, and in the science of mutual salvation, improvement, and
exaltation through the blood of the Lamb.
9
Our prospects, hopes, faith, charity, enlightenment, improvement,
in short, all our interests, are blended, and more or less
influenced by the acts of each.
9
Is this the kind of being that departs from our sight when its
earthly tabernacle is laid off, and the vail of eternity is
lowered between us? Yes, verily. Where then does it go?
9
To heaven, says one; to the eternal world of glory, says another;
to the celestial kingdom, to inherit thrones and crowns, in all
the fulness of the presence of the Father, and of Jesus Christ,
says a third.
9
Now, my dear hearers, these things are not so. Nothing of the
kind. Thrones, kingdoms, crowns, principalities, and powers, in
the celestial and eternal worlds, and the fulness of the presence
of the Father, and of His Son Jesus Christ, are reserved for
resurrected beings, who dwell in immortal flesh. The world of
resurrected beings, and the world of spirits, are two distinct
spheres, as much so as our own sphere is distinct from that of
the spirit world.
9
Where then does the spirit go, on its departure from its earthly
tabernacle? It passes to the next sphere of human existence,
called the world of spirits, a vail being drawn between us in the
flesh, and that world of spirits. Well, says one, is there no
more than one place in the spirit world? Yes, there are many
places and degrees in that world, as in this. Jesus Christ, when
absent from his flesh, did not ascend to the Father, to be
crowned, and enthroned in power. Why? Because he had not yet a
resurrected body, and had therefore a mission to perform in
another sphere. Where then did he go? To the world of spirits, to
wicked, sinful spirits, who died in their sins, being swept off
by the flood of Noah. The thief on the cross, who died at the
same time, also went to the same world, and to the same
particular place in the same world, for he was a sinner, and
would of course go to the prison of the condemned, there to await
the ministry of that Gospel which had failed to reach his case
while on the earth.
9
How many other places Jesus might have visited while in the
spirit world is not for me to say, but there was a moment in
which the poor, uncultivated, ignorant thief was with him in that
world. And as he commenced, though late, to repent while on the
earth, we have reason to hope that that moment was improved by
our Saviour, in ministering to him that Gospel which he had no
opportunity to teach to him, while expiring on the cross. "This
day shalt thou be with me in Paradise," said Jesus, or, in other
words, this day shalt thou be with me in the next sphere of
existence--the world of spirits.
9
Now mark the difference. Jesus was there, as a preacher of
righteousness, as one holding the keys of Apostleship, or
Priesthood, anointed to preach glad tidings to the meek, to bind
up the broken hearted, to preach liberty to the captive, and the
opening of the prison to them that were bound. What did the thief
go there for? He went there in a state of ignorance, and sin,
being uncultivated, unimproved, and unprepared for salvation. He
went there to be taught, and to complete that repentance, which
in a dying moment he commenced on the earth.
10
He had beheld Jesus expire on the cross, and he had implored him
to remember him when he should come into possession of his
kingdom. The Saviour under these extreme circumstances, did not
then teach him the Gospel, but referred him to the next
opportunity, when they should meet in the spirit world. If the
thief thus favoured continued to improve, he is no doubt waiting
in hope for the signal to be given, at the sound of the next
trump, for him to leave the spirit world, and to re-enter the
fleshly tabernacle, and to ascend to a higher degree of felicity.
Jesus Christ, on the other hand, departed from the spirit world
on the third day, and re-entered his fleshly tabernacle, in which
he ascended, and was crowned at the right hand of the Father.
Jesus Christ then, and the thief on the cross, have not dwelt
together in the same kingdom or place, for this eighteen hundred
years, nor have we proof that they have seen each other during
that time.
10
To say that Jesus Christ dwells in the world of spirits, with
those whose bodies are dead, would not be the truth. He is not
there. He only staid there till the third day. He then returned
to his tabernacle, and ministered among the sons of earth for
forty days, where he ate, drank, talked, preached, reasoned out
of the Scriptures, commissioned, commanded, blessed, etc. Why did
he do this? Because he had ascended on high, and been crowned
with all power in heaven and on earth, therefore he had authority
to do all these things.
10
So much then for that wonderful question that has been asked by
our Christian neighbors, so many thousand times, in the abundance
of their charity for those who, like the thief on the cross, die
in their sins, or without baptism, and the other Gospel
ordinances.
10
The question naturally arises--Do all the people who die without
the Gospel hear it as soon as they arrive in the world of
spirits? To illustrate this, let us look at the dealings of God
with the people of this world. "What can we reason but from what
we know?" We know and under stand the things of this world, in
some degree, because they are visible, and we are daily
conversant with them. Do all the people in this world hear the
Gospel as soon as they are capable of understanding? No, indeed,
but very few in comparison have heard it at all.
10
Ask the poor Lamanites who have, with their fathers before them,
inhabited these mountains for a thousand years, whether they have
ever heard the Gospel, and they will tell you nay. But why not?
Is it not preached on the earth? Yea, verily, but the earth is
wide, and circumstances differ very greatly among its different
inhabitants. The Jews once had the Gospel, with its Apostleship,
powers, and blessings offered unto them, but they rejected it as
a people, and for this reason it was taken from them, and thus
many generations of them have been born, and have lived and died
without it. So with the Gentiles, and so with the Lamanites. God
has seen proper to offer the Gospel, with its Priesthood and
powers, in different ages and countries, but it has been as often
rejected, and therefore withdrawn from the earth. The consequence
is that the generations of men have, for many ages, come and gone
in ignorance of its principles, and the glorious hopes they
inspire.
10
Now these blessings would have continued on the earth, and would
have been enjoyed in all the ages and nations of man, but for the
agency of the people. They chose their own forms of government,
laws, institutions, religions, rulers, and priests, instead of
yielding to the influence and guidance of the chosen vessels of
the Lord, who were appointed to instruct and govern them.
11
Now, how are they situated in the spirit world? If we reason from
analogy, we should at once conclude that things exist there after
the same pattern. I have not the least doubt but there are
spirits there who have dwelt there a thousand years, who, if we
could converse with them face to face, would be found as ignorant
of the truths, the ordinances, powers, keys, Priesthood,
resurrection, and eternal life of the body, in short, as ignorant
of the fulness of the Gospel, with its hopes and consolations, as
is the Pope of Rome, or the Bishop of Canterbury, or as are the
Chiefs of the Indian tribes of Utah.
11
And why this ignorance in the spirit world? Because a portion of
the inhabitants thereof are found unworthy of the consolations of
the Gospel, until the fulness of time, until they have suffered
in hell, in the dungeons of darkness, or the prisons of the
condemned, amid the buffetings of fiends, and malicious and lying
spirits.
11
As in earth, so in the spirit world. No person can enter into the
privileges of the Gospel, until the keys are turned, and the
Gospel opened by those in authority, for all which there is a
time, according to the wise dispensations of justice and mercy.
11
It was many, many centuries before Christ lived in the flesh,
that a whole generation, eight souls excepted, were cut off by
the flood. What became of them? I do not know exactly all their
history in the spirit world. But this much I know--they have
heard the Gospel from the lips of a crucified Redeemer, and have
the privilege of being judged according to men in the flesh. As
these persons were ministered to by Jesus Christ, after he had
been put to death, it is reasonable to suppose that they had
waited all that time, without the knowledge or privileges of the
Gospel.
11
How long did they wait? You may reckon for yourselves. The long
ages, centuries, thousands of years which intervened between the
flood of Noah and the death of Christ. Oh! the weariness, the
tardy movement of time! the lingering ages for a people to dwell
in condemnation, darkness, ignorance, and despondency, as a
punishment for their sins. For they had been filled with violence
while on the earth in the flesh, and had rejected the preaching
of Noah, and the Prophets which were before him.
11
Between these two dispensations, so distant from each other in
point of time, they were left to linger without hope, and without
God, in the spirit world; and similar has been the fate of the
poor Jew, the miserable Lamanite, and many others in the flesh.
Between the commission and ministry of the Former and Latter Day
Saints, and Apostles, there has been a long and dreary night of
darkness. Some fifteen to seventeen centuries have passed away,
in which the generations of man have lived without the keys of
the Gospel.
11
Whether in the flesh, or in the spirit world, is this not hell
enough? Who can imagine a greater hell than that before our eyes,
in the circumstances of the poor, miserable, degraded Indian and
his ancestors, since the keys of the Gospel were taken from them
some fifteen hundred years ago? Those who had the Gospel in the
former dispensations, and were made partakers of its spirit, its
knowledge, and its powers, and then turned away, and became the
enemies of God, and of His Saints, the malicious and wilful
opposers of that which they knew to be true, have no forgiveness
in this world, neither in the spirit world, which is the world
next to come.
11
Such apostates seek, in all dispensations to bring destruction on
the innocent, and to shed innocent blood, or consent thereto. For
such, I again repeat, I know no forgiveness. Their children, who,
by the conduct of such fathers, have been plunged into ignorance
and misery for so many ages, and have lived without the
privileges of the Gospel, will look down upon such a parentage
with mingled feelings of horror, contempt, reproach, and pity, as
the agents who plunged their posterity into the depths of misery
and woe.
12
Think of those swept away by the flood in the days of Noah. Did
they wait a long time in prison? Forty years! O what a time to be
imprisoned What do you say to a hundred, a thousand, two
thousand, three or four thousand years to wait? Without what?
Without even a clear idea or hope of a resurrection from the
dead, without the broken heart being bound up, the captive
delivered, or the door of the prison opened. Did not they wait?
Yes they did, until Christ was put to death in the flesh.
12
Now what would have been the result, if they had repented while
in the flesh at the preaching of Noah? Why, they would have died
in hope of a glorious resurrection, and would have enjoyed the
society of the redeemed, and lived in happiness in the spirit
world, till the resurrection of the Son of God. Then they would
have received their bodies, and would have ascended with him,
amid thrones, principalities, and powers in heavenly places.
12
I will suppose, in the spirit world, a grade of spirits of the
lowest order, composed of murderers, robbers, thieves,
adulterers, drunkards, and persons ignorant, uncultivated, &c.,
who are in prison, or in hell, without hope, without God, and
unworthy as yet of Gospel instruction. Such spirits, if they
could communicate, would not tell you of the resurrection or of
any of the Gospel truths, for they know nothing about them. They
would not tell you about heaven, or Priesthood, for in all their
meanderings in the world of spirits, they have never been
privileged with the ministry of a holy Priest. If they should
tell all the truth they possess, they could not tell much.
12
Take another class of spirits--pious, well-disposed men; for
instance, the honest Quaker, Presbyterian, or other sectarian,
who, although honest, and well disposed, had not, while in the
flesh, the privilege of the Priesthood and Gospel. They believed
in Jesus Christ, but died in ignorance of his ordinances, and had
not clear conceptions of his doctrine, and of the resurrection.
They expected to go to that place called heaven, as soon as they
were dead, and that their doom would then and there be fixed,
without any further alteration or preparation. Suppose they
should come back, with liberty to tell all they know? How much
light could we get from them? They could only tell you about the
nature of things in the world in which they live. And even that
world you could not comprehend, by their description thereof, any
more than you can describe colours to a man born blind, or sounds
to those who have never heard.
12
What, then, could you get from them? Why, common chit chat, in
which there would be a mixture of truth, and of error and
mistakes, in mingled confusion: all their communications would
betray the same want of clear and logical conceptions, and sound
sense and philosophy, as would characterize the same class of
spirits in the flesh.
12
Who, then, is prepared, among the spirits in the spirit world, to
communicate the truth on the subject of salvation, to guide the
people, to give advice, to confer consolation, to heal the sick,
to administer joy, and gladness, and hope of immortality and
eternal life, founded on manifest truth?
12
All that have been raised from the dead, and clothed with
immortality, all that have ascended to yonder heavens, and been
crowned as Kings and Priests, all such are our fellow servants,
and of our brethren the Prophets, who have the testimony of
Jesus; all such are waiting for the work of God among their
posterity on the earth.
13
They could declare glad tidings if we were only prepared to
commune with them. What else? Peter, James, Joseph, Hyrum, Father
Smith, any, or all of those ancient or modern Saints, who have
departed this life who are clothed upon with the power of the
eternal Apostleship or Priesthood, who have gone to the world
spirits, not to sorrow, but as joyful messengers, bearing glad
tidings of eternal truth to the spirits in prison--could not
these teach us good things? Yes, if they were permitted so to do.
13
But suppose all spirits were honest, and aimed at truth, yet each
one could only converse of the things he is privileged to know,
or comprehend, or which have been revealed to his understanding,
or brought within the range of his intellect.
13
If this be the case, what then do we wish, in communicating with
the eternal world, by visions, angels, or ministering spirits?
Why, if a person is sick they would like to be visited,
comforted, or healed by an angel or spirit! If a man is in
prison, he would like an angel or spirit to visit him, and
comfort or deliver him. A man shipwrecked would like to be
instructed in the way of escape for himself and fellows from a
watery grave. In case of extreme hunger a loaf of bread brought
by an angel would not be unacceptable.
13
If a man were journeying, and murderers were lying in wait for
him in a certain road, an angel would be useful to him in telling
him of the circumstance, and to take another road.
13
If a man were journeying to preach the Gospel, an angel would be
useful to tell the neighbors of his high and holy calling, as in
case of Peter and Cornelius. Or would you not like to have angels
all around you, to guard, guide, and advise you in every
emergency?
13
The Saints would like to enter a holy temple, and have their
President and his assistants administer for their dead. They love
their fathers, although they have once almost forgotten them. Our
fathers have forgotten to hand down to us their genealogy. They
have not felt sufficient interest to transmit to us their names,
and the time and place of birth, and in many instances they have
not taught us when and where ourselves were born, or who were our
grandparents, and their ancestry. Why is all this? It is because
of that veil of blindness which is cast over the earth, because
there has been no true Church, Priesthood, or Patriarchal order,
no holy place for the deposit or preservation of the sacred
archives of antiquity, no knowledge of the eternal kindred ties,
relationship, or mutual interests of eternity. The hearts of the
children had become estranged from the fathers, and the hearts of
the fathers from the children, until one came in the spirit and
power of Elijah, to turn the keys of these things, to open
communication between worlds, and to kindle in our bosoms that
glow of eternal affection which lay dormant.
13
Suppose our temple was ready, and we should enter there to act
for the dead, we could only act for those whose names are known
to us. And these are few with the most of us Americans. And why
is this? We have never had time to look to the heavens, or to the
past or future, so busy have we been with the things of the
earth. We have hardly had time to think of ourselves, to say
nothing of our fathers.
14
It is time that all this stupidity and indifference should come
to an end, and that our hearts were opened, and our charities
extended, and that our bosoms expanded, to reach forth after
whom? Those whom we consider dead! God has condescended so far to
our capacity, as to speak of our fathers as if they were dead,
although they are all living spirits, and will live for ever. We
have no dead! Only think of it! Our fathers are all living,
thinking, active agents; we have only been taught that they are
dead!
14
Shall I speak my feelings, that I had on yesterday, while we were
laying those Corner Stones of the Temple? Yes, I will utter them,
if I can.
14
It was not with my eyes, not with the power of actual vision, but
by my intellect, by the natural faculties inherent in man, by the
exercise of my reason, upon known principles, or by the power of
the Spirit, that it appeared to me that Joseph Smith, and his
associate spirits, the Latter-day Saints, hovered about us on the
brink of that foundation, and with them all the angels and
spirits from the other world, that might be permitted, or that
they were not too busy elsewhere.
14
Why should I think so? In the first place, what else on this
earth have they to be interested about? Where would their eyes be
turned, in the wide earth, if not centered here? Where would
their hearts and affections be, if they cast a look or a thought
towards the dark speck in the heavens which we inhabit, unless to
the people of these valleys and mountains? Are there others who
have the keys for the redemption of the dead? Is any one else
preparing a sanctuary for the holy conversation and ministrations
pertaining to their exaltation? No, verily. No other people have
opened their hearts to conceive ideas so grand. No other people
have their sympathies drawn out to such an extent towards the
fathers.
14
No. If you go from this people, to hear the doctrines of others,
you will hear the doleful sayings--"As the tree falls, so it
lyeth. As death leaves you, so judgment will find you. There is
no work, nor device, nor knowledge in the grave, &c., &c. There
is no change after death, but you are fixed, irretrievably fixed,
for all eternity. The moment the breath leaves the body, you must
go to an extreme of heaven or of hell, there to rejoice with
Peter on thrones of power in the presence of Jesus Christ in the
third heavens, or, on the other hand, to roll in the flames of
hell with murderers and devils." Such are the doctrines of our
sectarian brethren, who profess to believe in Christ, but who
know not the mysteries of godliness, and the boundless resources
of eternal charity, and of that mercy which endureth forever.
14
It is here, that the spirit world would look with an intense
interest, it is here that the nations of the dead, if I may so
call them, would concentrate their hopes of ministration on the
earth in their behalf. It is here that the countless millions of
the spirit world would look for the ordinances of redemption, so
far as they have been enlightened by the preaching of the Gospel,
since the keys of the former dispensation were taken away from
the earth.
14
Why? If they looked upon the earth at all, it would be upon those
Corner Stones which we laid yesterday; if they listened at all,
it would be to hear the sounds of voices and instruments, and the
blending of sacred and martial music in honour of the
commencement of a temple for the redemption of the dead. With
what intensity of interest did they listen to the songs of Zion,
and witness the feelings of their friends. They were glad to
behold the glittering bayonets of the guards around the temple
ground, and they longed for the day when there would be a
thousand where there is now but one. They wish to see a strong
people, gathered and united, in sufficient power to maintain a
spot on earth where a baptismal font might be erected for the
baptism for the dead.
15
It was here that all their expectations were centered. What cared
they for all the golden palaces, marble pavements, or gilded
halls of state on earth? What cared they for all the splendor,
equipage, titles, and empty sounds of the self-styled great of
this world, which all pass away as the dew of the morning before
the rising sun? What cared they for the struggles, the battles,
the victories, and numerous other worldly interests that vibrate
the bosoms of men on either side? None of these things would
interest them. Their interests were centered here, and thence
extended to the work of God among the nations of the earth.
15
Did Joseph, in the spirit world, think of any thing else,
yesterday, but the doings of his brethren on the earth? He might
have been necessarily employed, and so busy as to be obliged to
think of other things. But if I were to judge from the
acquaintance I had with him in his life, and from my knowledge of
the spirit of Priesthood, I would suppose him to be so hurried as
to have little or no time to cast an eye or a thought after his
friends on the earth. He was always busy while here, and so are
we. The spirit of our holy ordination and anointing will not let
us rest. The spirit of his calling will never suffer him to rest,
while satan, sin, death, or darkness, possesses a foot of ground
on this earth. While the spirit world contains the spirit of one
of his friends, or the grave holds captive one of their bodies,
he will never rest, or slacken his labours.
15
You might as well talk of Saul, king of Israel, resting while
Israel was oppressed by the Canaanites or Philistines, after
Samuel had anointed him to be king. At first he was like another
man, but when occasion called into action the energies of a king,
the spirit of his anointing came upon him. He slew an ox, divided
it into twelve parts, and sent a part to each of the tribes of
Israel, with this proclamation--"So shall it be done to the ox of
the man who will not come up to the help of the Lord of hosts."
15
Ye Elders of Israel! you will find that there is a spirit upon
you which will urge you to continued exertion, and will never
suffer you to feel at ease in Zion while a work remains
unfinished in the great plan of redemption of our race. It will
inspire the Saints to build, plant, improve, cultivate, make the
desert fruitful, in short, to use the elements, send missions
abroad, build up states and kingdoms and temples at home, and
send abroad the light of a never-ending day to every people and
nation of the globe.
15
You have been baptized, you have had the laying on of hands, and
some have been ordained, and some anointed with a holy anointing.
A spirit has been given you. And you will find, if you undertake
to rest, it will be the hardest work you ever performed. I came
home here from a foreign mission. I presented myself to our
President, and inquired what I should do next. "Rest," said he.
15
If I had been set to turn the world over, to dig down a mountain,
to go to the ends of the earth, or traverse the deserts of
Arabia, it would have been easier than to have undertaken to
rest, while the Priesthood was upon me. I have received the holy
anointing, and I can never rest till the last enemy is conquered,
death destroyed, and truth reigns triumphant.
15
May God bless you all. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / John
Taylor, August 22, 1852
John Taylor, August 22, 1852
ELDER JOHN TAYLOR'S MISSION TO EUROPE IN 1849-1852.
His report, delivered in the Tabernacle, Great Salt Lake City,
August 22, 1852.
16
Brethren and Sisters--I feel happy in having the privilege of
meeting you once more in the Valley of the mountains. It is now
about three years since I left this place. Since then I have
travelled a great distance, enough, if in a straight line, to
have gone round the world. Had I only had that to do, I should
have been back some time ago. Before I enter upon anything else,
I will tell you some of my feelings, and speak of other things
afterwards.
16
I feel glad to see you, brethren, sisters, and friends, and
permit me to say that I feel just at home, for Zion is my home;
wherever the people of God are, I feel perfectly at home, and can
rejoice with them. It seems as though I want to look at you. I
have been gazing around at this, that, and the other one, while
brother Wallace was preaching; I have been trying to think where
I had seen them, and the various scenes we have passed through
together, in different places--in journeying, in perils, in
mobbing, in difficulties and dangers of various kinds. But out of
all we have been delivered, the hand of God has been manifested
towards us in a remarkable manner. And then I see people here
from different nations, with whom I have associated--from
England, Ireland, Scotland, Wales, and from other nations of the
earth; from the Eastern, Western, Northern, and Southern States;
from Canada, and from almost all parts of the world. I think of
the various changes, annoyances, and tribulations that we have
passed through, the deliverances we have obtained, and the hand
of God which has been manifested to us in all these things; and I
rejoice, and praise God my Saviour. I feel perfectly at home, in
fact I feel at home wherever I meet with the Saints of God--in
this country, or in other countries, but this is the grand home,
this is the home for the gathering of the Saints of the Most High
God, the place where the oracles of God dwell, and where the
spirit of God is pre-eminently poured out, where we have come to
learn, of the great Jehovah, the sacred things pertaining to, and
associated with His kingdom.
16
I am not going to preach, I wish to tell my feelings, and look at
you, and think about what we have done, and what we are going to
do, for it is not all done yet--we have only commenced the great
work of the Lord, and are laying the foundation of that kingdom
which is destined to stand forever; what we shall do, is yet in
the future; we have commenced at the little end of the horn, and
by and bye we will come out at the big end.
17
I was talking about troubles, but I don't know that we need talk
or care about them. We have had some little amusements and
frolics among the Gentiles, some few difficulties, but we have
struggled through them all, and we are all here safe and sound.
True, some of our friends have dropped by the way, they have
fallen asleep, but what of that? and who cares? It is as well to
live as to die, or to die as to live, to sleep as to lie awake,
or to be awake as to sleep--it is all one, they have only gone a
little before us. For example, we have left other parts and come
here, and we think we have got to Zion; they have gone to the
world of spirits, and they think they have got to heaven; it is
all right. We have left some of our friends behind in various
places; when they arrive here, they will shake hands with us, and
be glad they have got to Zion; and when we go to where our
departed friends are gone, we shall strike hands with them, and
be glad we have got to heaven; so it is all one. Although our
friends were sorry when we left them, yet they rejoiced as well
as we, that we were going to Zion; and so we shall rejoice with
those who have died in the Lord, for they rest from their labors.
17
We have the principles of eternal life in us, we have begun to
live, and we shall continue to live, as the Methodists very
properly express it, "while life, and thought, and being last, or
immortality endures;" and this is the beginning of it,
consequently other little circumstances in this world, or even
life or death have very little to do with it. Some people have
said to me, sometimes, Are you not afraid to cross over the seas,
and deserts, where there are wolves and bears, and other
ferocious animals, as well as the savage Indians? Are you not
afraid that you will drop by the way, and leave your body on the
desert track, or beneath the ocean's wave? No. Who cares anything
about it? What of it, if we should happen to drop by the way? We
expect the Lord and His angels can do as much as brother Benson
has done in gathering up the people--he has brought a great host
from Pottawatomie--and the Lord can surely as easily "send His
angels, and gather together His elect from the four quarters of
the earth," and, as old Daniel says, we shall all come up and
stand in our "lot in the end of the days." These things don't
trouble me, but I have felt to rejoice all the day long, that God
has revealed the principle of eternal life, that I am put in
possession of that truth, and that I am counted worthy to engage
in the work of the Lord, and be a messenger to the nations of the
earth. I rejoice in proclaiming this glorious Gospel, because it
takes root in the hearts of the children of men, and they rejoice
with me to be connected with, and participate in, the blessings
of the kingdom of God. I rejoice in afflictions, for they are
necessary to humble and prove us, that we may comprehend
ourselves, become acquainted with our weakness and infirmities;
and I rejoice when I triumph over them, because God answers my
prayers, therefore I feel to rejoice all the day long.
17
I feel as though I am among the honorable of the earth when I am
here; and when I get mixed up with the people abroad, and mingle
with the great people in the world, I feel otherwise. I have seen
and deplored the weakness of men--their folly, selfishness, and
corruption. I do not know how they feel, but I have witnessed a
great deal of ignorance and folly, I think there is a great deal
of great littleness about them. There is very little power among
them, their institutions are shattered, cracked, and laid open to
the foundation. It is no matter what principle you refer to--if
to their religion, it is a pack of nonsense; if to their
philosophy and politics, they are a mass of dark confusion; their
governments, churches, philosophy, and religion, are all
darkness, misery, corruption, and folly. I see nothing but
Babylon wherever I go--but darkness and confusion, with not a ray
of light to cheer the sinking spirits of the nations of the
earth, nor any hope that they will be delivered in this world, or
in the world to come.
18
I have been with my brethren here who went with me some years ago
to foreign nations--brother Erastus Snow, who is here; brother
Lorenzo Snow, who has not got back yet; brother F. D. Richards,
who has been over in England; and brother Pratt. There has been a
great work done in all of these places, but I will leave these
brethren to relate their own affairs themselves. I rejoice to
associate with them, I rejoice to hear of their prosperity, and
to see the wisdom, intelligence, and prudence that have been
manifested in all their deportment and transactions. I could not
have bettered it, and I do not know that anybody else could.
Everything has been going on well, and prospering, the hand of
God has been with us, and His angels have been on our path, and
we are led to rejoice exceedingly before Him as the God of our
salvation.
18
It gave me great joy, on my way home, to find the Saints leaving
Kanesville. It seemed as though they were swept out with a besom
almost. When I was there, I rode out in my carriage one day to a
place called Council Point. I thought I would go and visit some
of the folks there, but, when I got there, behold, there were no
folks to see. I hunted round, and finally found a place with
something like "grocery" written upon it. I alighted, and went
into the house, and asked a person who presented himself at the
door, if he was a stranger there. Yes, says he, I have only just
come. And the people have all left, have they? Yes, was the
answer. I next saw a few goods standing at the side of a house,
but the house was empty, these were waiting to be taken away. I
went into another house, and there were two or three waiting for
a boat to take them down the river, and these were all the
inhabitants I saw there!
18
When I first reflected upon this removal, my heart felt pained. I
well knew the disposition of many of the men on those frontier
countries, and I thought that some miserable wretches might come
upon them after the main body of the Saints had removed, and
abuse, rob, and plunder the widow, the orphan, the lame, halt,
blind, and destitute, who might be left, as they did in Nauvoo;
and thus the old, decrepit, and infirm would be abused, insulted,
and preyed upon by wretches in human shape, who never have
courage to meet men, but are cruel and relentless with the old,
infirm, the widow, orphan, and destitute. But, thank God, they
are coming, nearly all, old and young, rich and poor.
18
When I see my brethren and sisters here, I cannot help but to
rejoice with them, and especially with those who have been
engaged in these various labours.
18
The reports that have reached me from time to time, of your
prosperity--accounts of the great work of the Lord that was going
on here, have caused me much joy. I have heard of your progress
in the city, and out of it; of your various settlements and
explorations; and of the many organizations made by the
Presidency, This has been joyful to me while abroad in foreign
nations.
19
Some people think that preaching is the greatest part of the
business in building up the kingdom of God. This is a mistake.
You may pick out our most inferior Elders, in point of talent and
ability, and send them to England to preach and preside, and they
think they are great men there. Their religion teaches them so
much more than the Gentiles know, that they are received as the
great men of the earth. Anybody can preach, he is a poor
simpleton that cannot, it is the easiest thing in the world. But,
as President Young says, it takes a man to practise. A great many
preach first-rate when they get abroad; you there meet with most
eloquent men, they will almost make the stones under your feet
tremble, and the walls of the building to quake; but the moment
they get into a little difficulty, they immediately dwindle down
into nothing, and they have not got as much force as would draw a
mosquito off its nest.
19
But the things that are going on here, require talent, force,
energy, a knowledge of human nature and of the laws of God. The
sacrifices that are being made, in leaving home, and travelling
from place to place, combating and overcoming the many
difficulties that we have had to cope with, and standing in a
distinguished position in the eyes of the nations of the earth,
are no small affair. They gaze with astonishment at the stand
that this people take at the present time in their territorial
capacity; to that all the nations and courts of Europe are
looking. Talk about preaching; this is a matter of another
importance entirely. I do not care how eloquent men are--these
are all good in their place--but it is the organization in this
place; the wise policy of the Governor who presides here, in the
extension of this infant state, by building up new colonies, &c.;
making such extensive improvements that preach louder among the
courts of Europe, at the present time.
19
It is one of the most remarkable things that has ever taken place
in any age; and kings, and philosophers are obliged to
acknowledge it. I remember noticing an article in the London
Times, not long ago, (and it is one of the leading papers of the
day). In speaking about the "Mormons," giving an account of some
affairs associated with the Church, and with the establishment of
a Territorial Government here, the editor remarks nearly as
follows--"We have let this people alone for some time, and said
nothing about them; we have been led to believe that they were a
society of fanatics and fools, &c.; but let this be as it may,
their position in the world, in a national capacity, demands at
our hands, as public journalists, to report their progress,
improvements, and position." I sent the Epistle of the First
Presidency to the Journal Des Debats, which is one of the
principal papers in Paris. They published the Epistle, and the
chief editor made some excellent remarks upon it, and signed his
name to them. It was taken from that paper, and translated and
published in Switzerland, Italy, Denmark, and Germany, and thus,
in their various languages, it was spread before the nations of
Europe. Our place and people are becoming well known abroad.
While in the city of Paris, I had to do with some of the leading
government men. In seeking to obtain authority to preach, all I
had to do, generally, was to send my card--John Taylor, du (from)
Deseret.
19
We are becoming notorious in the eyes of the nations; and the
time is not far distant when the kings of the earth will be glad
to come to our Elders to ask counsel to help them out of their
difficulties; for their troubles are coming upon them like a
flood, and they do not know how to extricate themselves.
20
I will here give a short history of some of my proceedings. I was
appointed to go to France some years ago, in company with some of
the Twelve, who were appointed to go to other places. The First
Presidency asked us if we would go. Yes, was the reply; we can go
anywhere, for if we cannot do little things like these, I don't
know what else we can do. Some people talk about doing great
things; but it is not a great thing to travel a little, or to
preach a little. I hear some of our Elders saying, sometimes,
that they are going to do great things--to be rulers in the
kingdom of God, Kings and Priests to the Most High, and are again
to exalt thousands of others to thrones, principalities, and
powers, in the eternal worlds; but we cannot get them out of
their nests, to travel a few miles here. If they cannot do this,
how will they ever learn to go from world to world?
20
We went, and were blessed in our journeying, We had a pretty hard
time in crossing the plains, and I should not recommend people to
go so late in the season as we did. We should have lost all our
horses, but the hand of God was over us for our good; He
delivered us out of all our dangers, and took us through safely.
When we got to the Missouri river, the ice was running very
strong, so that it was impossible to ferry; but in one night the
river froze over, and we passed over as on a bridge, in perfect
safety; but as soon as the last team was over, the ice again
removed. Thus the Lord favoured us in our extremities.
20
You may inquire, how did you get along preaching? The best way
that we could, the same as we always do. We went to work (at
least I did) to try to learn the language a little. I went into
the city of Boulogne, and I obtained permission there from the
mayor to preach; this I was under the necessity of doing. At that
time, I had not been very particular in seeking recommends as I
went along; but I had a recommend from Governor Young: he told
the folks I was an honorable man, and signed his name to it as
the Governor of the Territory of Utah, and Willard Richards as
Secretary. I told the mayor, in relation to these matters, I had
not many papers with me, but I had one that I obtained from the
Governor of the state I came from. O, says he, "Mr. Taylor, this
is very good indeed, won't you leave it with me, and if anybody
finds any fault, I shall have it to refer to."
20
Several Protestant priests from England commenced to annoy us,
and wanted to create a disturbance in the meeting, but I would
not allow it, besides I was in a strange city, and was received
courteously by the mayor, and wished my meeting to be orderly.
These insolent men came to create disturbance in our meetings,
but seeing they could not get a chance of speaking inside the
doors, they followed me in the streets, asking me questions as I
walked along. Among the questions, they said something about "Joe
Smith." Says I, Who are you talking about? I was well acquainted
with Mr. Joseph Smith; he was a gentleman, and would not treat a
stranger as you do me. They still, however, dogged after me,
asking me more questions. I told them, I did not wish to talk
with men of their caste. They finally sent me a challenge, and we
had a discussion; the result of it you may have read as
published. The Methodist preacher denied his calling, and was to
be removed from his place, in consequence; and the others sunk
into forgetfulness--I could obtain no information of them when
last there. I decreed, then, I would let the English alone, and
turn to the French.
21
I went from there right into the city of Paris, and commenced
translating the Book of Mormon, with brother Bolton to assist me.
We baptized a few; some of them men of intelligence and
education, and capable of assisting us in the work. Brother Pack
went to Calais, and raised a small Church there. We afterwards
united some English Branches, Boulogne en France, to it, called
the Jersey Islands. There the people speak half English, half
French; and brother Pack went to preside over them. Brother
Bolton and I remained principally in Paris, and in that
neighborhood; we there organized a Church. Before I came away, we
held a Conference, at which four hundred members were
represented, including those Branches that were added to the
Branch in Calais.
21
We have got a translation of the Book of Mormon, as good a one as
it is possible for anybody to make. I fear no contradiction to
this statement from any man, learned or illiterate. I had it
examined and tested by some of the best educated men in France. I
have got a specimen with me. [The Book was produced, which was
beautifully bound.] This is the Book of Mormon, translated into
the French language, and it is got up in as good a style as any
book that was ever published, whether in the Church or out of it.
The translation is good, the printing is good, and the paper is
good. I have made some little alterations, that is, I have marked
the paragraphs, and numbered them, so as to tell where to refer
to, when you wish to do so; and in some instances where the
paragraphs are very long, I have divided them. The original
simplicity of the book is retained, and it is as literal as the
genius and idiom of the French language would admit of.
21
This book is stereotyped, and I have arranged it so that when
copies of this work are sold, a certain amount of money is put
away, that when another edition is called for, the money is
there; and thus it can be continued from time to time, as
necessity shall require, until 200,000 copies are printed without
any additional expense. We also publish there a paper called
"L'Etoile du Deseret," (The Star of Deseret.) It is got up in
good style, and printed in new type. It is also stereotyped, and
most of it is new matter. I have given an account of the
organization of the Church, and a brief history of it; of the
coming forth of the Book of Mormon, and the evidences of it; of
the doctrines of the Church, and the position of things in this
country, &c. &c. These are some of the leading items of this
publication. Instead of filling it with the news of the day, we
have filled it with all that is good for the people to read, that
it may be a standing work for years to come. It contains articles
written on baptism, the Gift of the Holy Ghost, the necessity of
gathering together, and all the leading points associated with
the religion we believe in, that there may be evidence forth
coming at any time and place, in the hands of the inquirer. If
men should be there, not acquainted with the language, and
individuals should make inquiries of them relating to the
doctrines of their religion, they have nothing to do but hand
them this Number or that Number of the "Star of Deseret,"
containing the information they wish. This will save them a great
deal of trouble in talking.
21
We found many difficulties to combat, for it is not an easy thing
to go into France and learn to talk French well; but at the same
time, if a man sets to work in good earnest, he can do it. I have
scratched the word "can't" out of my vocabulary long since, and I
have not got it in my French one.
21
The Spirit of the Lord was with us, and with the people, and He
prospered us in our undertakings, and we were enabled to
accomplish the thing we set about. We had difficulties to cope
with in regard to the government. If it had not been for the
position of things there in relation to the late revolution, that
was then brewing, I believe we should have obtained the privilege
from the government to preach throughout all France, and also
protection for the Elders.
22
I petitioned the Cabinet for that privilege. While talking to
some of them, they told me there would be no difficulty in
obtaining permission. But we were unable to obtain the liberty we
wished. And I believe it originated from the position of things
just before the revolution broke out; it was through that, or
through difficulties in Denmark, wherein a mob was raised against
the Saints. They were then banishing strangers out of Paris, and
would not allow them a place there unless they were wealthy
persons, and had money in the bank, as security for their
conduct.
22
"Liberty, Equality, Fraternity, and Brotherhood," was written
almost up on every door. You had liberty to speak, but might be
put in prison for doing so. You had liberty to print, but they
might burn what you had printed, and put you into confinement for
it. The nations of Europe know nothing about liberty, except
England, and there it is much the same as here, that is, liberty
to do right.
22
When you get into France, Germany, or any of the foreign nations,
where the language is different from ours, the spirit of the
people is different, and it appears to me that a different spirit
is carried along with these languages, which is peculiar to them.
22
I might tell you about their political state, but I will preserve
that for some political speech or other; we will let that go for
the present. At the same time, there are thousands of as good
spirited, honest hearted men as I ever met with in any part of
the world; they are quiet, calm, peaceable, and desirous to know
the truth, and be governed by it; and if we only had liberty to
preach to them the principles of truth, thousands would flock to
the standard of truth.
22
Infidelity prevails there to a great extent, and at the same time
a great deal of a certain kind of religion, a sort of
Catholicism; not the Catholicism that was, but which is. Men have
got sick of it, and look upon it as moonshine and folly. You may
divide the people into three classes--the most religious class
are the women; from observation you would judge that they attend
to the affairs of the souls of their husbands, as well as their
own. The fact is, the men care little about it themselves. You
will find nothing but women in the places of worship there, while
on the other hand, if you go out to the public promenades, and
theatres, and public amusements on Sunday, you will see men by
thousands; and if you judge of their religion by their actions,
you would consider that the theatre and public amusements are
their places of worship; at the same time, that the Church is the
place to do penance, and that the women do it.
22
I am not surprised that infidelity should prevail in such
countries. I declare, personally, if I could see nothing better
than what is called Christianity there, I would be an infidel
too; and I say the same also in regard to Protestantism. The
Protestants talk a great deal about Catholic priests, but I
believe they are much more honest in the sight of man, and will
do more for their pay, than any Protestant minister you can find.
You will find them up at five o'clock in the morning, saying
mass, and attending to what they consider are their religious
duties--visiting the sick, and going among fevers and plagues,
where Protestant ministers dare not go. This is my notion of
that. (A voice in the stand--The children are always lazier than
their daddy.) The idea of taking Protestantism among the French
people is nonsense, for one Catholic priest could prevail over
fifty Protestants. The Catholic priests are more intelligent,
they know the basis upon which their church is founded, and they
can reason upon principles the Protestants cannot enter into.
Protestants can do very well when they have got a mass of their
own people around them.
23
When I was in Boulogne, some Protestant ministers were afraid
lest I should make a division among them; were fearful lest I
should show up some of their follies, and the Catholics should
laugh at them. One of these Jesuit priests came to me; he was a
well educated man. In speaking on those discussions, says he,
when they ask about the character of your founders, just examine
into theirs, and I will furnish you all the testimony you want. I
told him I was much obliged to him, but I could attend to my own
business. I thought if I could not get along, and defend
"Mormonism " without the help of a Jesuit priest, it was a poor
case.
23
I was speaking, a while ago, about the people there being divided
into three classes. One of them you may call infidel, under the
head of Socialism, Fourierism, and several other isms. Communism
is a specimen of the same thing, and they call it religion! These
are generally known under the head of what is called Rouges, or
Red Republicans. There is one class that think it is necessary to
sustain religions as a national policy, to subdue the minds of
the people, and make them easier to govern. The third class is in
the minority a long way; it is those who are actually sincere in
their religion.
23
I will give you a specimen of Protestantism as I witnessed it in
a grand anniversary Bible Society meeting in Paris. There were
some of the most notable men in Paris going to preach there, and
that attracted the attention of the public. The meeting was held
in one of the principal Protestant churches. The late Prime
Minister of Louis Philippe, Monsieur Guizot, presided, and many
other eminent men were present. M. Guizot is a man of great
ability, and quite an orator, so that all parties respected him
on account of his talent. As he was going to be there, and
deliver a speech, it attracted quite an audience. I went to hear
them, in company with a French minister that was baptized there.
The place was pretty well crowded, not so full as this hall is
this morning; but in that country it was considered a first rate
congregation. When M. Guizot finished his discourse, about
one-third of the congregation left. I thought this a curious
proceeding; they don't act so in Protestant countries. Another
got up to speak, and when he had made a speech, another third of
what was left, left the house and went away; and when four or
five of them had made speeches, there were about as many left in
the house as you would see at a Catholic chapel at mass. I was
really surprised at the indifference and carelessness manifested.
23
This was at the anniversary of a Bible Society in the city of
Paris, where some of the most notable men gathered together. I
speak of this to represent to you the position of things there,
and the spirit of the people in relation to these matters. In a
theatre, or in any public spectacle, all would have stayed till
the last.
23
It is among this people we have got to introduce the Gospel. When
they come to see it, they rejoice in it, but we do not preach
religion much to them, for a great many of them are philosophers,
and, of course, we must be philosophers too, and make it appear
that our philosophy is better than theirs, and then show them
that religion is at the bottom of it. It would be nonsense to
talk about justification by faith: they would say it was
moonshine, or something else. You have got to talk common sense,
you have got to affect their bodies as well as their souls, for
they believe they are possessed of both. When they once get
interested in the work of God, and get the Spirit of God, they
rejoice exceedingly in the blessings of the Gospel. I have seen
Saints in that country who rejoiced and thanked God, for the
blessings of the new and everlasting covenant, as much as ever I
saw Saints in any country.
24
I had thought, after having completed the translation of the
Book of Mormon into the French language, in which I was assisted
by brother Bolton, of returning home last year, but I met with
the Epistle of the First Presidency, from which I could learn
their desire that we should stay another year. I, therefore,
thought I would alter my course immediately, and follow the
directions of the Spirit of God--for I wished all the time, as
Paul says, to be obedient to the heavenly calling; I wished at
all times to pursue the course the Spirit of the Lord should
dictate. I knew it would dictate them right, though I did not see
at that time that it would be of much benefit for me to stay long
there, as it was no place for preaching in. The government, after
studying about these things some time, denied us the privilege of
preaching; and all the place we had to meet in was a private
room; and, according to a law of the government, if more than
twenty persons were known to meet together they were in danger of
being put in prison. The officers were continually on the alert,
and when we would meet, lest there should be more than twenty
people, they would be counting how many there were in the room,
and thus the Saints were continually under the spirit of fear of
the authorities. It is under these circumstances we have had to
labour.
24
As it stated in the Epistle, that it was better for the brethren
to extend their labours to other nations, it immediately occurred
to my mind to go to Germany, so I made a plan before I got up in
the morning, for thought flows quickly, you know. The plan
was--to publish the Book of Mormon there. I wrote to brother Hyde
to send me out some brother that was acquainted with the German
language, and my letter got there about the time he left for the
Valley, and he did not get it. I said to brother Bolton, and
brother De La Mere, who was from the island of Jersey, that there
was one man in the Valley I wished was here, and that was brother
Carn. There was one brother in France, who was a German, and was
well acquainted with the languages, both German and French: I
engaged him to go with me to Germany, that is, to translate.
However, I went over to England, and thought we would hunt in
England to find some person qualified to go and preach in
Germany. I found many Germans. but none with sufficient
experience in the Church. Finally, I thought I would start by
myself. When I got to London, I met with brother Dykes; he had
said something about going to Germany, but he concluded he had
better be with brother Snow, as he was acquainted with the Danish
language; he had got his discharge from that engagement, and was
on his way home when I met him. This placed things in another
position. He said he would like to go if his family could be
provided for, but I could not say anything particular about his
family.
24
I finally had him go for a month or two, for I did not wish to
put a thing upon him I would not do myself. He felt a desire to
go, and said he would do as I said, so I told him to go for two
months. I made an appointment to meet him in Germany, as I had to
go through France.
25
When we arrived there, we started the translation of the Book of
Mormon, and it was half completed before I came away. We also
started to publish a paper in Germany, called Zions Panier,
(Zion's Banner.) I wished to be perfectly satisfied that the
translation was right; brother Richards and I heard some of it
read in Boulogne, and we thought it was very good, but still it
had to be altered. I, therefore, got some of the best professors
in the city of Hamburg to look over it: some few alterations were
necessary, but not many. Also, with regard to the paper, one of
the professors said he would not have known it was written in
English and translated; he should, if not told to the contrary,
have supposed it written originally in German.
25
I have often heard men in this country splutter a great deal
about the meaning of odd words in the Bible, but this only
exhibits their folly: it is the spirit and intention of the
language that are to be looked at, and if the translator does not
know this it is impossible for him to translate correctly, and
this is the reason why there are so many blunders in the Bible. I
believe the English Bible is translated as well as any book could
be by uninspired men. The German translation of the Bible, I
believe, is tolerably correct, but some of the French editions
are miserable.
25
A Protestant minister in Germany refused to discuss the doctrine
of Baptism, because their Bible is so plain upon that subject
that the doctrine of sprinkling could not be maintained. Among
the German people, we find a great deal of infidelity, but at the
same time we find very much sterling integrity, and there will be
thousands and tens of thousands of people in that country who
will embrace the faith, and rejoice in the blessings of the
Gospel. We have sent our French papers to Switzerland, Denmark,
and to Lower Canada, and some of our German papers to France, and
vice versa.
25
The languages in these countries are mixed up: it is a profession
more general than it is in this country; they think a man is very
ignorant if he professes to be a teacher and does not know two or
three languages, but with all their knowledge of languages, there
is a great amount of ignorance. There are men there acquainted
with two or three languages, and that is all they do know; if you
except that, there is not an ounce of common sense remains. What
if you can read French, or German, or Hebrew, or anything
else--what good would it do you unless you read to understand the
works written in those languages? Simply none at all. A man is a
fool if he boast about anything of that kind.
25
The Book of Mormon by this time is printed and stereotyped in the
German language. I left brother Carn there, to attend to this
business: everything was going on smoothly, so I thought I could
leave it as well as not. When I got to Liverpool, and was about
coming away, the very man I wanted to come from the Valley
arrived there. I was glad to meet him in Liverpool.
25
I shall want to get some folks to go to France, and to Germany. I
would not ask anybody to do that which I would not do myself.
25
There are books, thousands of them, if you cannot talk to the
people, you can give them the books to read. But you can learn
the language, or you are poor concerns. Any sane person can.
26
I do not know that it is necessary for me to say anything more. O
yes, I organized a society to make sugar, and a woollen
manufactory. The sugar factory will be here soon. If you will
only provide us with beets and wood, we will make you sugar
enough to preserve yourselves in. We can have as good sugar in
this country as anywhere else; we have as good machinery as is in
the world. I have seen the best specimens of it in the World's
Fair, but there was none better than this; there is not any
better on the earth, nor better men to make sugar than those who
are coming. I found this affair as difficult to arrange as
anything I have had to do. We could not bring the other machinery
on this year, for we had as much on hand with the sugar machinery
as we could get along with, so we had to leave it, that is, the
woollen and worsted machinery, to another year. I can say also of
this, that it is as good machinery as there is in the world. It
is the same kind of machinery that is made use of in the west of
England to make the best kind of broad cloth; also a worsted
manufactory to manufacture cloth for ladies' wear, such as
merinoes, and alpacas, and other sorts of paccas, I don't know
the names of them all; and various kinds of shawls, blankets,
carpets, &c., &c., if we can only command the wool.
26
After having gone through these things, I will say again, I am
glad that I have got back to this place. Some people have asked
me if I was not pretty near being taken up and put in prison by
the authorities of France. I might have been, but I did not know
it.
26
A gentleman in Paris would make me promise to call on him when I
came back to Paris, and make his house my home. I agreed to
return, and stay a few days in that city, and hold a conference
there. This was a few days after the revolution. I saw the place
where the houses had been battered down, and the people killed by
wholesale; where were shot down promiscuously, both big and
little, old and young, men, women, and children. I was there soon
after this occurrence; and at the very time the people were
voting in their President, we were holding a Conference on the
same day, for I thought they would have something else to do than
to attend to us. Some of the Elders, however, were afraid to come
to Paris, lest there should be difficulty.
26
There were about 400 represented at this Conference; Elders,
Priests, and Teachers were ordained; and a Conference was
regularly organized. The Spirit of the Lord was with us, and many
were ordained to the Priesthood, with a Presidency over the
nation.
26
After I had left Paris, on my arrival in England, I found a
letter from brother Bolton, who is president in France; he
informed me that the haut (high) police had been inquiring for me
at my lodgings, but that the gentleman of the house had kept him
talking for two hours, defending my character, &c. They came to
the house ten minutes after I had left in a cab for the railroad,
but I had then finished my work, and when they would have put
their fingers on me, I was not there. But at the very time they
were voting for their president, we were voting for our
president, and building up the Kingdom of God; and I prophesied
then, and prophesy now, that our cause will stand when their's is
crushed to pieces; and the kingdom of God will roll on and spread
from nation to nation, and from kingdom to kingdom. And from
these nations we have been preaching the Gospel of Christ to, you
will see thousands and tens of thousands yet flocking to Zion,
and singing Hallelujahs to the God of Israel.
26
Did we not talk about England in the same way when the Gospel was
first introduced into that country? Brother Kimball prophesied
the same things of that country, and they have all come to pass,
and this will come to pass by and bye, for there is "a good time
coming, Saints, wait a little longer;" and we will rise up like
servants of the living God, and accomplish the work He has given
us to do; and when we have done our work here, we will then join
our friends in the eternal worlds, and engage in acts more vast,
more mighty, and that will require more energy than the works we
are now engaged in.
26
I rejoice that I am happy to meet with you and my family: you are
my friends, and you are the friends of God, and we are building
up the kingdom of God, and by and bye the kings and princes of
the earth will come, and gaze upon the glory of Zion.
27
I used to think there was a good deal of intelligence among
the world, but I have sought for it so long I have given up all
hopes of ever finding it there. Some philosophers came to visit
me in France, and while conversing, I had to laugh a little at
them, for the word philosophy is about every tenth word they
speak. One of them, a Jesuit priest, who had come in the Church,
a well educated man, was a little annoyed in his feelings at some
of my remarks, on their philosophy. I asked them if any of them
had ever asked me one question that I could not answer. They
answered in the negative. But, said I, I can ask you fifty that
you cannot answer.
27
Speaking of philosophy, I must tell another little story, for I
was almost buried up in it while I was in Paris. I was walking
about one day in the Jardin des Plantes--a splendid garden. There
they had a sort of exceedingly light cake; it was so thin and
light that you could blow it away, and you could eat all day of
it, and never be satisfied. Somebody asked me what the name of
that was. I said, I don't know the proper name, but in the
absence of one, I can give it a name--I will call it philosophy,
or fried froth, which you like. It is so light you can blow it
away, eat it all day, and at night be as far from being satisfied
as when you began.
27
There are a great many false principles in the world, and as I
said before, whether you examine their religion, their
philosophy, their politics, or their national policy, you will
find it a mess of complete baby work, there is nothing
substantial about it, nothing to take hold of. There is no place
that I have found under the whole heavens where there is true
intelligence, but in the land of Zion.
27
I will risk our Elders among the world, if they will only brush
up their ideas a little. I will take any of you rough looking
fellows, put you in a tailor's shop a little, and start you out
like gentlemen, as large as life. I tell you there is a great
difference between our people and others. Many others have a nice
little finish on them; they may be compared to scrimped up
dandies; but everything is on the outside, and nothing in the
inside.
27
Our folks who are operating round here in the kanyons, and on the
land, are listening to the servants of God, and studying
principles of eternal truth; they are like young rough colts,
with plenty of bone, sinew, and nerve in them; all they want is
rubbing down a little, and they will come out first rate. I
believe in the polish, and a little of every thing else, you know
I am a Frenchman now.
27
I have found that all intelligence is good, and there is a good
deal in the world, mixed up with all their follies, It is good
for the Elders to become acquainted with the languages, for they
may have to go abroad, and should be able to talk to the people,
and not look like fools. I care not how much intelligence you
have got, if you cannot exhibit it you look like an ignoramus.
Suppose a Frenchman should come upon this stand to deliver a
lecture upon Botany, Astronomy, or any other science, and could
not speak a word of English, how much wiser would you be? You may
say, I thought the Lord would give us the gift of tongues. He
won't if we are too indolent to study them. I never ask the Lord
to do a thing I could do for myself. We should be acquainted with
all things, should obtain intelligence both by faith and by
study. We are instructed to gather it out of the best books, and
become acquainted with governments, nations, and laws. The Elders
of this Church have need to study these things, that when they go
to the nations, they may not wish to return home before they have
accomplished a good work.
28
When I was in Hamburg, there were 30,000 soldiers quartered in
the city, and that is called a free city. If you ask any of the
inhabitants what they are doing there, they will answer--Ich
weise nicht, (I don't know,) but we have to keep them. They are
there because the Emperor of Austria placed them there, and he
had power to have them there.
28
In Paris, you would suppose you were in an armed city, for you
could not step anywhere without meeting soldiers at every step.
28
When I was in Hamburg, I had to go and get a permit to authorize
me to stay one month, and when that was done, I had to get
another to authorize me to stay another month. The only thing we
can do in that country at present is to baptize some of the
citizens, and set them to preaching, as they have more rights and
privileges than a stranger. No man has a right to receive his own
son into his own house, if not a citizen, without a card; or a
permit from the Government; and that is a free city, so called.
We cannot know anything about the blessings and privileges we
have as Americans, without becoming acquainted with the condition
of other nations, this is one of the greatest countries in the
world, but they (the Americans) do not appreciate their
privileges.
28
I am glad to see things moving on so well here; I observe great
improvements and changes: you have done a great work, and God
will bless you for it. I am glad to see and hear that you are
more diligent in paying tithing, and attending to your duties
than before I left. It is not hard to do the will of God, and if
some of you would go out into the world for two or three years,
you would not find it hard to pay tithing when you came back
again. I am glad to hear of these things--of the building up of
the kingdom of God; and union is strength, and to fulfil the will
of God brings down blessings upon our heads. I now expect to rest
a little, and visit a little, and we will talk and preach, and do
all the good we can in this world, and then go into the next to
do more good.
28
I feel obliged to the brethren here for putting me up a house;
and brother Brigham, I am much obliged to you for it; God bless
you for it. And I pray that the blessings of God may rest down
upon all the Saints, worlds without end. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, March 4, 1852
Brigham Young, March 4, 1852
RECREATION, AND THE PROPER USE OF IT.
A speech delivered by President Brigham Young at the Legislative
Festival held in the Territorial House, Great Salt Lake City,
March 4, 1852.
29
With joy and delight I look upon you, brethren and sisters. I
feel to render all praise, thanks, and adoration to our Father
and God, that my heart is capable of rendering; and with all the
afflictions, together with all the talent bestowed upon me, I
feel to serve, praise, adore, and acknowledge the Lord our God.
29
Let me ask a question. Finding ourselves in our present position
in the world of sin and darkness, of ignorance, unbelief,
superstition, and tradition, which have been woven and interwoven
with our lives; thrown around us like a mantle, which is used to
shield the body from the cold and from the storm; considering
ourselves as we are, then ask ourselves the question, if on earth
we have any idea of anything like a kingdom or community of
people being celestial; then ask ourselves again, if we have,
does not the presentation this evening border very nigh to it? I
can say for one, as far as we do know and understand, as far as
our capacities can expand, and grasp life and happiness, just so
far this community which is present this evening, is advanced in
the celestial path.
29
If there is a heart here this evening, that does not chime in
with every sentiment of righteousness, that heart has no power in
this assembly. This company are controllable, like the ship by
the rudder, in a gentle breeze, that can be turned hither and
thither at the will and pleasure of him who commands; so with all
here present; at the sound of the voice, all is hushed, and every
heart throbs in unison in response to the words of praise and
thanksgiving to our Father and our God. This proves that the
majority, at least, are right; and I have no reason to believe
that there is a heart in this house, but chimes in with my own.
Every countenance is cheerful; every face is lit up with a lively
glow of joy, peace, and tranquillity.
29
We are now enjoying our pastimes. We often meet together and
worship the Lord by singing, praying, and preaching, fasting, and
communing with each other in the Sacrament of the Lord's Supper.
Now we are met in the capacity of a social community--for what?
That our minds may rest, and our bodies receive that recreation
which is proper and necessary to keep up an equilibrium, to
promote healthy action to the whole system.
29
Let our minds sing for joy, and let life diffuse itself into
every avenue of the body; for the object of our meeting is for
its exercise, for its good.
29
This party was gotten up by the members of the Legislature, to
rest their minds, to convene in a social capacity, and enjoy the
society of each other, with their families, and to give renewed
activity and energy, which will invigorate and strengthen them in
the discharge of the arduous duties devolving upon them.
29
With regard to these feelings prevailing in our midst this
evening, as well as the correctness of these principles, all men
and women must be their own judge. I judge for myself, and not
for another, although I have that privilege, and can do it with
safety and propriety. Why is this? Because when I look upon the
faces of my brethren, I know their hearts; let the roots of
bitterness be there, and their countenances meet mine, and I know
it in a moment. Do you not know it also? Can you not feel it? Can
you not see it? You can. This is why I say that I have the
privilege of judging others. You have the same privilege. Having
this privilege to judge for others as well as myself, I feel to
say, that every heart of the company present this afternoon and
evening, feels to sing praises to the Lord, and shout hallelujah
to His holy name. I am in the best place I ever was during my
life, and with the best society. I never saw a community that
enjoyed the tranquillity and peace that are enjoyed by this
people in these valleys of the mountains. Is it not so? Judge for
yourselves, ye are my witnesses.
30
A few words, perhaps, will suffice the company. I was requested
to make a few remarks at the opening of the meeting, but I chose
to delay speaking until a more suitable time; for when any of my
brethren or myself speak to the people, I wish all to hear that
conveniently can, because when we are in this capacity, and call
our minds together, it is to reflect for a few moments, and look
at each other, and think of the Lord; view over the past times of
our lives, and contrast their history with the present festive
moments. It is good to look upon each other, because the faces of
our friends, and the gladness of their countenances, cheer our
hearts, furnishing food for future reflection. Under all
circumstances, in every situation of our past lives, in every
transaction of business and of social enjoyment, remember it is
good to reflect and consider upon it now in the days of peace and
prosperity, while we have the privilege.
30
Our present situation, and the enjoyments of this evening, will
become subjects of pleasant and agreeable reflection, when we
shall be separated from each other. Some of these, my brethren,
may be absent in foreign lands; our sisters may be separated from
this community, and go to the right and to the left; then these
moments of festive joy will be remembered with pleasing emotions,
and cherished in fond memory in after years.
30
Again, when we meet in this capacity, it is good for our minds to
be refreshed on this wise a little, for the reason, as you are
all aware, that we are naturally forgetful, and it is according
to the frailties of human nature to decline and falter in our
feelings at the varied, besetting, enticing, and almost
overwhelming temptations that are abroad in the world, and with
which the people, especially those of the household of faith,
have to contend. Our former life, its anxieties and enjoyments,
are apt to be forgotten. This is our experience. If we should
suffer ourselves to spend our time day after day, and week after
week, as we are to-day, how long would it be, before we would
forget the Lord? It would not be long. If we continued in the
exercising of the body without reflection, this company would
soon think--it is no matter about praying, or asking the Lord
about anything; we have enjoyed ourselves heretofore, and all has
been peace, quietness, and good order. But how long would it
remain so? How long would it be before we would become careless,
if we remembered not the Lord? For this reason, I say, on every
such occasion, it is right, reasonable, and necessary, that every
heart be directed to the Lord. When we have had sufficient
recreation for our good, let that suffice. It is all right; then
let our minds labor instead of our bodies; and in all our
exercises of body and mind, it is good to remember the Lord. If
it cannot be so, but otherwise, I do not wish to see another
party while I live. If I could not enjoy the Spirit of the Lord
in this capacity with you this evening, and feel the power of God
to rest upon me, I should cease from all such indulgence. From
this time, never let us permit ourselves to go one step beyond
that which the Lord will own and bless.
31
But I pause here, and for this reason--I want it distinctly
understood, that fiddling and dancing are no part of our worship.
The question may be asked, What are they for, then? I answer,
that my body may keep pace with my mind. My mind labors like a
man logging, all the time; and this is the reason why I am fond
of these pastimes--they give me a privilege to throw every thing
off, and shake myself, that my body may exercise, and my mind
rest. What for? To get strength, and be renewed and quickened,
and enlivened, and animated, so that my mind may not wear out.
Experience tells us that the most of the inhabitants of the earth
wear out their bodies without wearing their minds at all, through
the sufferings they endure from hard labor, with distress,
poverty, and want. While on the other hand, a great portion of
mankind wear out their bodies with out laboring, only in anxiety.
But when men are brought to labor entirely in the field of
intelligence, there are few minds to be found possessing strength
enough to bear all things; the mind becomes overcharged, and when
this is the case, it begins to wear upon the body, which will
sink for want of the proper exercises. This is the reason why I
believe in and practice what I do. The question might be asked,
Why not go into the kanyons and get out wood, which would be good
exercise enough? If you would know, come up to my house, you will
soon find out. Were I to go to the kanyons, the whole camp of
Israel would follow me there; and they would not be there long
before they would say, Come, brother Brigham, I want to talk with
you; come, I will chop this wood. How many scores of times I have
undertaken to work, since I came into this ministry! Scores and
hundreds of times when my calling in the kingdom of God was less
than it is now, have I endeavored to set myself to work, but
seldom could have a chance to do so more than five minutes; some
one would come along, "Give me the hoe, brother Brigham, I want
to talk with you;" and so stop me, and no sooner stop me than he
stops also. I have given it up, I do not intend to work any more
at manual labor. I do not wrestle, or play the ball; all the
exercise I do get is to dance a little, while my council room is
from my office to this room, and from this room to my house
again, into my sitting room, dining room, &c.
31
You will see the time, you will know what my labor is. I wish
this community to consider that I have feelings of a very acute
nature. There is not a man or a woman, Saint or sinner, it
mattereth not, that feels injured, and lays his or her complaints
before me; but what it rests upon my feelings; but my faith is
unyielding, and I intend to keep it so, as much as I can; my
feelings sympathize so with the injured, that I am grieved and
distressed, and my head aches, and large drops of cold sweat sit
upon my brow and no man or woman knows anything about my
feelings, and I do not want them to know, for I calculate to kick
off from my heels all that I cannot carry. I will carry all I
should, but there is not a person in this community that can
bring to mind or mention the time whenever I exhibited one
particle of sorrow or trouble to them. I calculate to carry my
own sorrows just as long as I live upon this earth; and when I go
to the grave, I expect them all to go there, and sleep with me in
eternal silence.
32
But to return to our party. I would just say, it was gotten up by
the Legislature to enjoy ourselves. I have enjoyed myself
first-rate: my heart is cheerful and full of gladness. I am in
the midst of the Saints of the Most High, and my desire is, and I
will say with all my heart, may God grant that the blessings,
favors, and mercies, and kindness of our Father in Heaven, may
bring us to a sense of the obligations we owe to Him; and cheer,
and cause joy and tranquillity to reign in, this community, that
every heart may be bound up in the Gospel of the Lord Jesus
Christ, without having to feel the rod again. What is the use of
it, when mercy and kindness are lavished upon the people of God,
and to see them falter in their faith, see them grow cold towards
the Lord their God, see them slacken their pace? Is it not
grievous? Just look at it. Suppose you had all the good gifts to
bestow upon your children that heart could wish, and you lavish
them out, but the more you give, the more slothful they
become--how would you feel? Just apply this to yourselves: I know
how I should feel. When I bring my mind to bear upon this
subject, and see what the Lord has done for me, and for this
people, and think that I should become remiss in my duty, so that
the Lord should have need to chasten me again, it seems, on the
first reflection, that I ought to be damned. When I look at
myself before the Lord, and see what He has called me to, and
what He has called my brethren and sisters to; how He has
bestowed blessings upon us, and heaped them up until there is not
room to receive them, and I should want to go to the gold mines,
and return again here to speculate upon the Saints, and should be
guilty of complaining all the time, it seems, if I were to do
this, the Lord would damn me.
32
I know you feel as I do upon this subject. When you take this
into consideration, your serious reflections having place in your
heart, you feel as I do. For heaven's sake, for your own sake,
and for the sake of Him who died for us, never let us falter in
our duty. While we live, it is our duty to love the Lord with all
our might, and with all our strength, and with all our souls.
This is our duty first and foremost: we ought to love Him better
than our wives, children, and brethren and sisters, and all
things besides. Is this our duty? Verily yes. Let the heart love
God, and serve Him, without any division of feeling: never suffer
it to wander to the right or to the left for one moment.
32
If these were the feelings of this people, the Lord would lift up
our hands, exalt our hearts, and cause us to walk in His almighty
strength, so that the devil and his imps would never have power
to bring another affliction upon us, never, no, never. Therefore,
love the Lord, keep His commandments, cleave to the Israel of
God; this is my exhortation all the time. And what is the next
duty? Love your neighbor as yourself, do unto others as you would
that others should do unto you, cease your contention and bad
feelings, your evil speaking and evil doing.
33
As I observed here not long since, I consider it is a disgrace to
the community, and in the eyes of the Lord, and of Angels, and in
the eyes of all the Prophets and Revelators that have ever lived
upon the earth, when a community will descend to the low,
degraded state of contention with each other; this little
bickering, jarring, fault-finding, somebody's abused me; why do
you not say, if you have a mind to abuse, abuse away? Suppose
every heart should say, if my neighbor does wrong to me, I will
not complain, the Lord will take care of him. Let every heart be
firm, and every one say, I will never contend any more with a man
for property, I will not be cruel to my fellow-creature, but I
will do all the good I can, and as little evil as possible. Now,
where would be the wrong of taking this course? This is the way
to approximate toward a celestial state. A community cannot be
produced upon all the face of the earth that presents a celestial
aspect like this. If we continue to be faithful and prayerful,
and strive continually to resist every evil, we shall approximate
more and more towards that celestial kingdom, where there is an
eternal inheritance, and an unsullied glory And if we should look
back upon ourselves, when we were doing evil to each other,
should we not do so with regret and shame? Should we not look
upon our past mortal lives with anguish and disgust? I wish men
would look upon that eternity which is before them. In the great
morning of the resurrection, with what grief would they look upon
their little trifling affairs of this probation; they would say,
O! do not mention it, for it is a source of mortification to me
to think that I ever should be guilty of doing wrong, or of
neglecting to do good to my fellow men, even if they have abused
me. O! how would it appear if you understood the heart of the
Lord, and understood the heart and faithfulness of those in the
celestial kingdom. As good as we are, we shall not want to look
upon our past actions; we shall say, O! do not mention it, but
let it sleep; I never want that to be resurrected, but let it die
in the grave, and sleep an eternal sleep. Brethren and sisters, I
hope and pray that our evils may never rise with us. I can say to
you, with all my heart, and with all my soul, and not only to
this company, but to all the Saints throughout the world--may the
heavens bless you; the Lord Almighty blesses you, my soul blesses
you, how my soul loves you, may angels bless you, guard and
preserve you; and may all the heavenly hosts, arrayed in all
their panoply of power, be engaged for your exaltation.
33
One thing more. You will perceive all the time, this one thing in
me, viz., by my conduct, there is no lack of confidence--not a
particle of jealousy arises in my bosom towards this people. I
never felt for one moment a shadow of doubt upon that subject. I
have never seen one moment but this people loved me; although I
may get up here and cuff them about, chastising them for their
forgetfulness, their weaknesses and follies, yet I have not seen
a moment when they did not love me. The reason is, because I love
them so well. Do you not know that spirits beget spirits, and
likeness begets likeness. I love this people so well that I know
they love me; they have confidence in me, because I have
confidence in them. You may scan the history of the whole Church,
and look over the whole surface of the matter, and did you ever
see this people, when they had the same confidence as they have
in each other at this day? No, never. And it is on the increase;
and this is what will make a community powerful. But if we lack
confidence in each other, and be jealous of each other, our peace
will be destroyed. If we cultivate the principle of unshaken
confidence in each other, our joy will be full. What does it
prove? It proves that we are fast advancing and approximating
towards that degree of light, knowledge, and glory, and all the
principles that pertain to the everlasting Gospel, and that we
are actually in the favor of the Lord. We need not bring any
proofs of that, for that devils never kick and cuff their own is
certain. As I used to say, fifteen years ago, when I was out
preaching, and the people would get alarmed, when the devil would
get mad, and would say to me, "Oh! dear, sir, what is the matter,
I am afraid we are all going to be killed, for all hell is
boiling over"--my answer was, "Thank God, the devil has not
forsaken us yet." Will he not sustain his own kingdom? When you
see all the powers of the evil one combined against a community,
you may know that is Christ's kingdom. Everything has proved that
this is God's kingdom, and I need not say anything more about
these two powers.
34
The Lord Almighty is for us, and the devil is against us.
However, I will tell you what I think of the whole of the devil's
company on this earth--if they will just keep out of my path, I
shall be glad, for I never want to see one of them. My soul is
satisfied with looking upon this wicked world. If I never see
another wicked person while I live, I am perfectly satisfied with
the Saints; these are my feelings. True, it is my duty to preach
to them; but I am willing, if the Lord is satisfied, that I
should never see another wicked person upon this earth. I would
be satisfied to live with the Saints and Angels from this time
henceforth. May heaven bless you, brethren and sisters. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Heber
C. Kimball, July 11, 1852
Heber C. Kimball, July 11, 1852
BELIEVING THE BIBLE--THE GOSPEL--PERSECUTION--SPIRIT-RAPPING,
ETC.
An address delivered by President H. C. Kimball, in the
Tabernacle,
Great Salt Lake City, July 11, 1852.
34
I have been much interested with the principles that have been
laid before us by brother Daniel Tyler. He is a man with whom I
have been acquainted for many years, and I know him to be a good
man. I can say truly that I have heard the Gospel presented
before us this morning, as it is recorded in the New Testament.
34
You know that it is generally understood, and perhaps by many of
the strangers who are present to-day, that we do not believe the
Bible. That is a great mistake: we do believe it. I can say, as
one of the Apostles of old said, and it is my advice and
instruction to you--prove all things, and try all things, and
hold fast to that which is good. As he exhorted you to prove
these things, to investigate them, and reflect upon them, and
prove the truth of that which is called "Mormonism," let me tell
you, gentlemen, the day will come, if you don't do it, you will
be sorry. Why? Because there is a future day that will determine
these things.
34
It will be but a few years, perhaps not to exceed fifty, that not
a person here this day will then be upon the earth. You will go
into the world of spirits, to try the realities of another state
of existence. What we have to do we must do in this state of
existence, while in our tabernacles of flesh; and if we make good
use of our lives, and of our bodies, and of our talents, it will
be well with us; but if we do not, we have to give an account of
the deeds done in the body. These bodies are given to you by the
same Being that gave to me my body, and they are committed to you
as a stewardship by that God who placed us here; and you have got
to give an account of your stewardship, and the course you take.
If you permit that tabernacle to become polluted, and if your
spirit suffers your body to be contaminated with sin and
corruption, you will have to make an atonement for it before you
can get your redemption worked out. Gentlemen, mark it, for it is
even so.
35
This is the Gospel which has been taught to us to-day, in a plain
and simple manner, and in that simplicity that it was taught by
Jesus Christ and his Apostles, and by many others who were
ordained by them. The people profess to believe the Bible; the
whole Christian world profess to believe that book--to believe
that it is the Bible, but do they believe what is in that Bible?
If they do, they don't practise it. How many of you, my brethren
and fellow travellers to eternity, how many times have you said
in your day, and in your generation, and in your family circles,
"If I could see one man practise that religion that was taught by
Jesus and his Apostles, I would be a Saint." I said it many times
before I ever heard of "Mormonism," and sought for these things,
and wished for them, and prayed for them according to the
knowledge I then had. But what did I know about God, or about the
Gospel, by what I heard from the pulpits of the day?
35
I have been at the Methodists' meeting many a time, and have
followed up their protracted meetings, and sought for religion;
and when people were converted to the faith of Methodism, I have
seen the priest go to the water because some wished to be
baptized in the water, but not because it was at all necessary.
One would say, I want to be sprinkled; another, I want to have
the water poured upon me; and another, I want to be plunged. All
right, says the minister, either of these is just as necessary as
the other, for none of them are essential to salvation; we only
attend to them to satisfy the candidate. Suppose the laws of the
United States were made upon this principle, just to suit
everybody's fancy and notions, making laws for every one to do
just as he pleased--what kind of laws would they be? What would
you think of such a law-making department? Would you sustain it?
Would you send to it a man, as a delegate, to represent your
case, to make wholesome laws that would give every man his rights
and privileges? I would not have such a law, but I would cast it
out with those who made it.
35
God has one mode of saving men and women, and you cannot be saved
upon any other principle than that which Jesus Christ taught, and
I know it. I can say to this congregation, and to every other,
which thing I have said in the United States and in Great
Britain--except you receive the words of Jesus Christ, and those
that are ordained and sent forth by him, you are just as sure of
damnation as you are sure of dying, and I know it. These things
are plain, and the Gospel that brother Daniel has spoken has been
revealed in these last times. That light that was once
extinguished by wickedness has been lit up again. The ancient
Gospel is again revealed, and the Priesthood of the Son of God,
and the Latter-day Saints have this power, and you cannot help
yourselves. That is why we are here to-day, that is the reason
why I am here to-day, in a land of peace and plenty, and a
healthy location, with my brethren who have come here to find a
good home. Don't you find the people here peaceable, and kind,
and affectionate, attending to their own business? Did you ever
find a more peaceable place in your life, in the United States,
or in England, or in any part of the world, than this? No, I defy
you to find any more peaceable place than this. The reason we are
here in these silent valleys is, because we could not have the
privilege of worshipping God according to His requirements in our
native country. Some of you may say, "I can scarcely believe
that;" but, as sure as you live, I have been robbed and broken up
six times before I came here, and was forced to leave my
habitation, and my substance. It is there now, and they are
welcome to it. I am not the only person who has suffered so, by a
great many; and all because of my religion. We are looked upon as
the worst kind of beings on the earth. Did you ever think of a
wicked thing but what it was placed upon us.
36
Joseph Smith and his brother were killed in Carthage jail. Joseph
Smith was a Prophet of God, and I know it. I am not testifying to
this because I have believed it so long, but I knew it twenty
years ago, just as well as I do now, and have testified of it to
the nations of the earth. And what will be the consequences of
this testimony? They that believe and are baptized shall be
saved, and they shall receive the Holy Ghost under the hands of
those who have due authority to confer that blessing; and if they
go forward and are baptized with full purpose of heart, believing
with all their soul, obeying the Gospel, being buried with Christ
by baptism, they shall obtain the Holy Ghost.
36
On the day of Pentecost, when Peter proclaimed the Gospel, about
3000 souls were added to the Church that day. How long did it
take them to repent? No longer than they were willing to believe,
and put away their sins, with a determination to forsake them,
and not sin again.
36
I rejoice that I live in this day and age of the world; I rejoice
that I have passed through what I have for the Gospel's sake; but
will it compare with what men passed through in the days of
Jesus, who was hung upon a cross for his religion? He expired
upon Calvary for his religion; they killed him as a false
prophet, and even those of his own household did not believe in
him; they also slew his Apostles, and those who believed in them.
Don't you suppose it was as degrading to them to believe in Jesus
Christ, as for us to believe that Joseph Smith was a Prophet? He
was a Prophet, and Jesus was the Son of God; and Hyrum Smith was
a Patriarch, and a son of God, and I bear witness of it unto all
men. Many feel to damn the "Mormons," and call them everything
that is evil--does it harm us? Does it affect our salvation in
the least? No! The more patiently we bear it, the greater will be
our glory and exaltation. It is because of our religion that the
people are in trouble.
37
In the United States they are troubled about it; in Great
Britain, France, and Denmark, they are troubled about it. The
priests of the day are stoutly crying, false Prophet, and
delusion; and the invisible world are rapping, muttering, and
peeping, and they are finding fault. They are at a loss to know
what can be the matter. The invisible world are in trouble; they
are knocking, and rapping, and muttering; and the people are
inquiring of them to know concerning the things of God, and there
is not a soul of them can tell them anything about the end of the
world. They are in a dreadful situation; and in the city of
Rochester, near where I used to live, the last information I
received from there, there were 135 spiritual writers in that
city. I have a brother-in-law there, who is a Presbyterian
priest: he couldn't inquire of God about future things, so he
inquired of the spirits; but they could not tell him anything
about the dead nor the living. They are just about as intelligent
in their revelations as this world are in theirs. They are all in
commotion--what is going to be done? I will tell you--God is
going to make a short work upon the earth, and the invisible
world are troubled about it. You do not doubt that, gentlemen;
you who come from the United States can see that it is so; and
the people are troubled in New York, and in many of the other
States, so that they cannot rest, no not a day. They are in
confusion, and so dis-spirited they know not what to do. The idea
strikes me that the day of the Lord is approaching, and nearer
than you think it is. You are here in quest of gold, but there is
something here worth more than the glittering jewels of the
earth. I say, let me serve God, and keep His commandments, and
you may have the gold, and all the riches and wealth of the earth
in welcome; I care nothing about it; for all you can take with
you, when you leave this earth, is not much.
37
A dream that my own daughter had lately, comes forcibly to my
mind. I will relate it. She dreamed that she was driven, and
those that were with her, but they had a great many fine things
in the earth, in the shape of furniture, gold and silver, and
every thing else; and she suffered in her feelings, because she
was under the necessity of leaving all, and could not take
anything out of the world with her. Finally she was permitted to
take a white dress. I said to her, that is all we can take, in
our shroud we shall lie laid in the silent tomb. Naked we came
into the world, and naked we shall go out of it, for dust we are,
and unto dust we shall return. Can you help yourselves? If you
can, you have more power than I have. I expect to be laid low,
with all the human family, as was the Son of God, and I cannot
help myself. I know your feelings; I have seen the day when I
loved gold, and silver, and fine carriages, and fine horses, and
the good things of this world; but I have lost those feelings,
and may God ever continue to separate them from me, as far as the
east is from the west; and let my affections be upon Him, and His
kingdom, until I breathe my last breath. I know if I never go to
the United States again, or to Great Britain, my skirts are clear
from the blood of this generation. I have received nothing but
ill wages for my labor from them; and if ever a man did his duty,
I have done it to this generation. I have told you the truth, and
whether you are in hell or in heaven you shall know that
"Mormonism" is true, and what I and my brethren have told you
this day is the Gospel of salvation. So may God have mercy upon
you, and save you in His kingdom. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, July 11, 1852
Brigham Young, July 11, 1852
KNOWLEDGE OF THE DOCTRINE OF CHRIST--THE RELIGIONS OF MEN, AND
THE
RELIGION OF GOD--JOSEPH SMITH--PERSECUTIONS, ETC.
An address delivered by President Brigham Young, in the
Tabernacle,
Great Salt Lake City, July 11, 1852.
37
There are a few minutes more of time allotted to us for worship
this morning, which I will occupy for the consolation of my
hearers, and for my own.
37
I can bear testimony that the Gospel of Jesus Christ is true; and
the word of the Lord, whether written or spoken, is true.
38
Permit me to ask a question. Who are the individuals upon the
face of the earth, that can make this statement in truth? Who are
the individuals that can say that the Gospel of Jesus Christ is
true, and that he lives? Can the Christian world? They cannot.
They may say that they believe, and have all confidence that
Jesus lives; they may have all confidence in declaring that the
Gospel of Jesus Christ is true; they may firmly declare that the
Bible (referring particularly to the New Testament) is true; that
therein contained is the plan of salvation, and is true. This
they may declare in all good conscience, and with all soberness.
But let me ask, where are the individuals that can say that they
know that Jesus lives? And who are the individuals that can say
that his Gospel is true, and is the plan of salvation to man? I
will let Christendom answer this question for themselves; but to
me it is certain, that no man lives on the face of the earth--no
woman lives, that can say this, except those to whom Christ has
revealed himself.
38
Though others may say in all good conscience they believe he
lives--who knows the doctrine of the Lord Jesus Christ to be
true? There is one class of people, and one only, that live upon
the face of the earth, who so know it; and that class of men and
women are those that keep his commandments, and do his will; none
others can say it. None others can declare with boldness, and
emphatically, that Jesus lives, and that his Gospel is true. Upon
the plain and simple principle of logical and philosophical
deduction, we learn this from his own words, as written by one of
his disciples--"They that do my will, shall know of my doctrine,
and they that love me will keep my commandments;" and I will add,
"they that know and love me," says Jesus, "will keep my sayings."
38
This is my testimony. We have had the first principles of the
Gospel laid before us this morning, and we have heard the
testimony of one of the Apostles of the last days to confirm it.
I am also a witness to the truth of these sayings contained in
the New Testament.
38
Permit me, my hearers, brethren and strangers, to say to you,
there is not that man that hears the sound of my voice this day,
that can say that Jesus lives, whether he professes to be his
disciple or not; and can say at the same time, that Joseph Smith
was not a Prophet of the Lord.
38
There is not that being that ever had the privilege of hearing
the way of life and salvation set before him as it is written in
the New Testament, and in the Book of Mormon, and in the Book of
Doctrine and Covenants, by a Latter-day Saint, that can say that
Jesus lives, that his Gospel is true; and at the same time say
that Joseph Smith was not a Prophet of God. That is strong
testimony, but it is true. No man can say that this book (laying
his hand on the Bible) is true, is the word of the Lord, is the
way, is the guide-board in the path, and a charter by which we
may learn the will of God; and at the same time say, that the
Book of Mormon is untrue; if he has had the privilege of reading
it, or of hearing it read, and learning its doctrines. There is
not that person on the face of the earth who has had the
privilege of learning the Gospel of Jesus Christ from these two
books, that can say that one is true, and the other is false. No
Latter-day Saint, no man or woman, can say the Book of Mormon is
true, and at the same time say that the Bible is untrue. If one
be true, both are; and if one be false, both are false. If Jesus
lives, and is the Saviour of the world, Joseph Smith is a Prophet
of God, and lives in the bosom of his father Abraham. Though they
have killed his body, yet he lives and beholds the face of his
Father in heaven; and his garments are pure as the angels that
surround the throne of God; and no man on the earth can say that
Jesus lives, and deny at the same time my assertion about the
Prophet Joseph. This is my testimony, and it is strong.
39
Permit me to say, that I am proud of my religion. It is the
only thing I pride myself in, on the earth. I may heap up gold
and silver like the mountains; I may gather around me property,
goods, and chattels, but I could have no glory in that, compared
with my religion; it is the fountain of light and intelligence;
it swallows up the truth contained in all the philosophy of the
world, both heathen and Christian; it circumscribes the wisdom of
man; it circumscribes all the wisdom and power of the world; it
reaches to that within the veil. Its bounds, its circumference,
its end, its height, and depth, are beyond the comprehension of
mortals, for it has none.
39
Permit me to remark, my hearers, as for the intelligence of the
day, and the knowledge that they have had in Christendom--how
long will it take a man of reflection, of deep thought, and of a
sound mind, to circumscribe every particle of it? It can be
weighed and measured, as easy as the gold dust. For instance, go
to the "Mother Church," from whence all the religions of
Christendom have sprung; go back to the time when she flourished
in her glory; and how long would it take us to circumscribe the
religion of the "Mother Church," the "Holy Catholic Church?"
Cannot we learn the principles of that church in a very few
years? We can study her theology until we get all the knowledge
and wisdom to be had upon every point of doctrine contained in
her from first to last. Go then to the Church of England, and
from that to the latest and last reformer that lives upon the
earth--and how long would it take to circumscribe every particle
of their religion from first to last? Not long.
39
Why do I make these remarks and assertions? It is because I have
an experience. All the religion of the world, I have learned
already. The best and greatest divines that lived in my boyhood,
I may say almost in my childhood, children not as old as I was at
the time, almost babes and sucklings, would drown them in their
own arguments, and confuse them. Question them, and they cannot
answer the simplest question concerning the character of the
Deity, heaven, or hell, this or that, or the other; a sucking
child would comparatively confuse and confound them upon these
subjects; and they would wind up all by saying, "Great is the
mystery of Godliness, God manifest in the flesh." I would say,
great is their foolery; they are profound in their ignorance.
39
But I am proud to say of my religion, I have studied it
faithfully for twenty-two years, day and night, at home and
abroad, upon the rivers, and upon the lakes, when travelling by
sea and by land; have studied it in the pulpit; from morning till
night; whatsoever might be my pursuit, I have studied it with as
close an application as any college student ever did any subject
he wished to commit to memory; and I can say I have only just got
into the A B C of it; it leads the vision of my mind into
eternity.
39
Suppose the Almighty should unfold the future destiny of the
nations to you, and wrap you in a sea of vision, and show you the
eternity of knowledge, with the history of worlds on worlds, and
their destiny--you can then have a faint idea of what it is like;
and any other man, or any other woman, who ever has received the
promise of the Gospel, knows that the Lord Almighty is in the
midst of all His creatures that are scattered abroad among the
nations of the earth, and does His pleasure among them. His
scrutinizing eye will not suffer a hair of your head to fall to
the ground unnoticed; His attention is at once so minute and so
extensive.
40
He presides over the worlds on worlds that illuminate this little
planet, and millions on millions of worlds that we cannot see;
and yet He looks upon the minutest object of His creations; not
one of these creatures escapes His notice; and there is not one
of them but His wisdom and power has produced. But that is no
matter to me, I speak with regard to you. Is there a man who
believes, or professes to believe in what Jesus says, where he
declares by one of his Apostles, or by more than one pointedly,
there is no half way work in this matter? Now if you can believe
it, it is directly to the point; says he, "If you love me, you
will keep my commandments;" and if you do not love me, you will
not keep my commandments--this follows as a matter of course; and
that will show to my Father, and to my brethren that follow me,
that you do love me; and so say I, they that love the Lord Jesus,
will keep his commandments.
40
Why should I not be proud of my religion? if a man be permitted
to have pride at all; or if this people be permitted to indulge
in it in the least degree, why not be proud of their religion?
for God loves it, angels adore it, all the heavenly hosts delight
in it; it is in the midst of an eternity of intelligence, and
forms a part of it; while, on the other hand, all hell is opposed
to it, all wickedness is opposed to it, all men and women who
desire to make sin their refuge, hate it; and all hell, and all
its votaries hate it, and the Lord Almighty, with all His
subjects, loves it; and He will yet rule triumphantly over this
earth. What shall we say, will not Jesus reign and subdue the
world? Is he not the Saviour of the world, and the only begotten
Son of the Father, and will he not accomplish the work he came to
accomplish? Is not the earth the Lord's, the wheat, the fine
flour, the gold, the silver, the earth and all its fullness? Can
you imagine to yourselves anything that pertains to this earth
that does not belong to its Redeemer? He is my master, my elder
brother. He is the character I look to, and the one I try to
serve to the best of my ability. Should I not be proud of my
religion? I think if pride can at all be indulged in, the
Latter-day Saints should be proud.
40
I know there are a great many people who are not acquainted with
the history of this people; I am personally and most intimately
acquainted with the history of Joseph Smith and this people, for
twenty-two years. There are a great many people that are not; and
they have thought we have been persecuted from state to state,
and from place to place, because of our wickedness and lawless
acts among the people. I need not say it to my Father in heaven,
to Jesus Christ His Son, or to the holy angels, or the Prophets
and Apostles, who have lived in former, or in latter days; for
they know it; but I can say to those who do not understand and
know our history, that we have been persecuted because we believe
in the Lord Jesus Christ, and do just as he has told us, and not
because of the evil acts of Joseph Smith.
41
Joseph Smith was not killed because he was deserving of it, nor
because he was a wicked man; but because he was a virtuous man. I
know that to be so, as well as I know that the sun now shines.
Every man and woman who does the will of the Father, and will
keep the commandments of Jesus Christ, may also know, as well as
myself--it is their privilege. I know for myself that Joseph
Smith was the subject of forty-eight law-suits, and the most of
them I witnessed with my own eyes; but not one action could ever
be made to bear against him. No law or constitutional right did
he ever violate. He was innocent and virtuous; he kept the law of
his country, and lived above it; out of forty-eight law suits,
(and I was with him in the most of them), not one charge could be
substantiated against him. He was pure, just, and holy, as to the
keeping of the law. Now this I state for the satisfaction of
those who do not know our history; but the Lord and the angels
know all about it.
41
Let me ask another question; do the people know what we were
driven from Missouri for? An old friend of mine, called upon me
the day before yesterday. He said he had been watching my course,
had looked and inquired after me, and had endeavored to find out
my history, for we were friends. I asked him if he knew anything
about the Latter-day Saints, or not? I found he had been looking
after me, and had learned I had become a follower of Joseph
Smith. I said, Do you know anything about our history? By his
reply, I found he knew nothing at all of it, in comparison.
41
A great many are in the like situation. Now let me relate one
item of it, not for those who are wise, and pretend to be filled
with knowledge, and at the same time know nothing, but I relate
it for the information of those who know nothing about it. To my
certain knowledge, men and women left the counties of Davies and
Caldwell, in the upper part of the state of Missouri, set fire to
their own buildings, drove off their cattle killed and slayed, (I
know, and could name the people), and then swore the "Mormons"
had done it. Now this circumstance came under my certain
knowledge. Says I, can it be possible that men can become so
corrupt, and so sunken in wickedness? I say this for the
information of those who do not understand and know this people
from the beginning. From the first day I knew brother Joseph to
the day of his death, a better man never lived upon the face of
this earth.
41
From the days of my youth, and I will say from the day that I
came upon the stage of action to act for myself, there never was
a boy, a man, either old or middle aged, that ever tried to live
a life more pure and refined than your humble servant. As I told
my friend, says I, Brother Brown, I have tried to make myself a
better man from the day of our first acquaintance to this. I have
not infringed upon any law, or trod upon the rights of my
neighbors; but I have tried to walk in the paths of
righteousness, and live an humble life, that I might gain eternal
happiness. I make bold to speak thus, though in the eastern world
it is quite unpopular to speak in one's own praise; but since I
have become a western man, I can make stump speeches. Why am I
driven from my possessions? Why am I persecuted, and forced to
leave thousands and thousands of dollars worth of property in
Ohio, Missouri, and Illinois? though I have never looked back
upon it, it {s as ashes under my feet. I am in the hands of God,
He gave it, and He took it away; and blessed be the name of the
Lord.
41
I am in His hands; all men are in His hands; and He has turned
the enemy in his way. and held him by His power. It is not I, it
is not Joseph, it is not this people, nor the wisdom they
possess, that has delivered them from their enemies; but it is
the Lord. He is our captain, our pilot, and our master, and in
Him do we glory, and will glory. Let the world say what they
please, we will glory in our holy religion, and God will we
serve. And furthermore let me remark, I am not afraid nor ashamed
to expose and oppose the iniquity of men, though they may stand
in high places; neither was Joseph Smith. Let death come, no
matter for that; who cares for it?
42
I am aware, as well as brother Kimball, if my body fall into the
dust, I am laying it down to abide the penalty of the law broken
in the fall of man; for dust I am, and unto dust I must return.
It is all right to me; I have seen a great many times that I
would like to have this body lie down, but as long as the spirit
and body hold together, my tongue shall be swift against evil,
the Lord Almighty being my helper. Though it may be in "Mormon"
Elders, among the people in or out of the Church, if they come in
my path, where I can chastise them, the Lord Almighty being my
helper, my tongue shall be swift against evil; and if evil come,
let it come. If for this my body shall fall, let it fall; when
they have destroyed the body, then they can do no more that they
can do; that is the end of their power, and of the power of the
devil on this earth; but Jesus Christ has power to destroy both
soul and body in hell. I thank you for your attention. May the
Lord bless you. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / George
Albert Smith, July 24, 1852
George Albert Smith, July 24, 1852
LIBERTY AND PERSECUTION--CONDUCT OF THE U.S. GOVERNMENT, ETC.
An oration delivered by Hon. George A. Smith, in the Tabernacle,
Great Salt Lake Valley, July 24, 1852.
42
My Friends--It is with a heart lifted up in gratitude to Him who
reigns above, for the privilege of rising before you to express
my feelings, and of beholding so many persons happily situated in
the enjoyment of civil and religious liberty, that I have the
privilege this day, in the company of the thousands that surround
me, of rejoicing in the celebration of the 24th of July, it being
the first day for seventeen years since the organization of the
Church of Jesus Christ of Latter-day Saints, that they could lie
down to rest in perfect peace--without being disturbed by the
cruel hand of persecution. Yes, my friends, after seventeen years
of cruel, bloody persecution, inflicted in the most ruthless and
savage manner upon the people of the Church of Latter-day Saints,
they--a few pioneers, 143 in number, had at last the privilege,
on the 24th of July, 1847, of lying down in this secluded valley,
in this desolate and mountain country; of establishing
institutions that insure freedom to all, liberty to every
person--the liberty of conscience, as well as every privilege
which can be desired by any citizens of this earth.
43
As I walked with the procession from the habitation of the
President to this place, with heart and eyes filled with weeping,
I saw the beauty and the glory of the liberty and the happiness
that surrounded us: my mind was caught back in an instant to the
days of bloody persecution. Joseph was not there; Hiram was not
there; David (Patten) was not there in the procession. Where are
they? Sleeping in the silent tomb. They were murdered, cruelly
murdered, in violation of all law, and every principle of
justice; cruelly murdered for their religion, and we survive
their ashes that are mingling with the dust, after being
sacrificed; after, as martyrs, sealing their testimony, we are
even permitted to live, and enjoy five years of our lives where
no man has power to murder, or to rob, or to burn our houses, or
destroy our property, or ravish our women, or kill our children;
no man has the power to do it without justice overtaking him.
43
The history of our persecutions is unparalleled in the history of
past ages. To be sure, persecutions have existed in countries
where religion was established by law, and where any other
religion than the one established, was decreed by law to be
heretical, and its votaries doomed to persecution and the flames.
But in the countries where we suffered our persecution, there is
a good government; there are good institutions that are
calculated to protect every person in the enjoyment of every
right that is dear to man.
43
The persecutions we have suffered were in violation of every good
institution, of every wholesome law, of every institution and
constitution which exist in the countries where they have been
inflicted. And what is more singular, out of the hundreds of
murders which have been committed upon men, women, and children,
in the most barbarous, ruthless, and reckless manner--not one
murderer has ever been brought to justice; not a single man who
has shed the blood of a Latter-day Saint has ever been punished
or brought to justice; but they are permitted to run at large, in
the face and eyes of every officer of government, who are
directly concerned to preserve the laws, and see them faithfully
executed. The history of no country on the earth affords a
parallel to this; it cannot be found; that is, such a wholesale
murder, robbery, house-burning, butchering of men, women, and
children, and, finally, the wholesale banishment of tens of
thousands of souls from their homes and country; this has
actually been effected in violation of the laws and regulations
of the country where it occurred, and not one person has ever
been punished for these crimes. I challenge the world to produce
the record upon the face of the earth, that shows, in all these
murders, cold-blooded butcheries, house-burnings, and wholesale
robberies, that a single person has suffered the just penalty of
the law; that a solitary criminal was punished; that any of the
unprincipled savages who were guilty of these high handed
depredations, were ever brought to justice. Ought we not, then,
to rejoice, that there is a spot upon the footstool of God, where
law is respected; where the Constitution for which our fathers
bled is revered; where the people who dwell here can enjoy
liberty, and worship God in three or in twenty different ways,
and no man be permitted to plague his head about it? I rejoice
that this is the case; and when I reflect upon the scenes we have
passed through, and realize our present prosperity, my heart is
filled with joy.
44
I have looked upon scenes that are calculated to stir up the
stoutest heart, without shedding a tear; but I cannot look upon
the procession of this day, and consider the blessings that now
surround this people, without shedding tears of gratitude, that
God has so kindly delivered us out of all our distresses, and
given to us our liberty. To be sure, after working our way into
these valleys, making the roads through mountains, seeking out
the route, and coming here, our persecutions did not cease; our
enemies were like the good old quaker when he turned the dog out
of doors: said he, "I won't kill thee, thou hast got out of my
reach; I cannot kill thee, but I will give thee a bad name;" and
he hallooed out "bad dog," and somebody, supposing the dog to be
mad, shot him. So with us; after robbing us of millions of
property, and driving us cruelly from the land of our birth;
after violating every solitary law of the government, in which
many of the officers were partakers; expelling us into the
wilderness, where they thought we would actually perish, (and
there is not to be found in the history of the world, a parallel
case of suffering that this people endured;) while in the midst
of this, the cry of mad dog was raised, to finish, as they
thought, the work of destruction and murder. Without a guide,
without a knowledge of the country, without reading even the
notes of any traveller upon this earth, or seeing the face of a
being who ever set foot upon this land, we were led by the hand
of God, through His servant Brigham, threading the difficult
passes of these mountains, until we set our foot upon this place,
which was, at that time, a desert, containing nothing but a few
bunches of dead grass, and crickets enough to fence the land. We
were more than one thousand miles from where provisions could be
obtained, and found not game enough to support an Indian
population. We set down here, and we called upon God to bless our
undertakings. We formed a government here; and a government has
been in existence in this Territory of Utah for five years.
44
I now want to ask a few grave questions upon this subject. It is
customary for the General Government to extend a fostering hand
and parental care to all new territories. When we first settled
here, this was Mexican territory; but it was soon after acquired
by treaty, and became U.S. territory. Four years and a half, a
government has been supported here, governmental laws and
regulations have been kept up.
44
I inquire, has the Government of the U.S. ever expended one
dollar to support that government? No! with the exception of the
U.S. officers in the Territory a little over one year; 20,000
dols. for the erection of public buildings; and 5,000 dols. for a
library.
44
Has the Legislative Department ever received one dollar? No! And
why? Because they are "Mormons;" and fugitive officers could run
home to see their mammy, and cry out "Bad dog, bad dog," "They
are Mormons, they are Mormons."
44
What is the reason that a citizen of this Territory cannot get a
foot of land to call his own? for there is in reality no such
thing. Why has not the Indian title been extinguished, and the
people here been permitted to hold titles to land? Let the people
answer.
44
Why is it that the inhabitants of this Territory have never had
one dime expended to defray the expenses of their Legislature?
Four or five winters they have held their session, and not one
solitary dime has been expended by the General Government, as has
been done in all other Territories. What is the reason?
44
What is the reason that the Oregon land law was not extended over
Utah, which gives to the citizens who broke up the new ground, a
home free, for themselves, as was the case in other Territories?
Why are these hard-working pioneers, who dug down the mountains,
not permitted a title to their homes?
44
Let me ask again. The people here have sustained three Indian
wars at their own expense. Who pays for the Indian wars of
Oregon? the Indian wars in California? or in New Mexico? for the
difficulties in Minnesota? and other sundry wars and difficulties
that have occurred or may occur in the Territories? Whose duty I
ask, is it to pay for them? It is the duty of the Government of
the United States.
45
Why has not Utah the same privilege, the same treatment? Why is
it that these three wars have to be totally and entirely
sustained by those citizens, without a dollar of aid from the
parental Government?
45
I need not follow up this train of reflection, but I will add one
question more. Why was it that the judges and the secretary
returned home last year without performing one particle of their
duty? You can read it in their own report; say they, "When we got
there, we found that the people were all Mormons;" as if we were
horses, or elephants, or Cyclops, whose business it was to get up
into these mountains and forge thunderbolts. "Oh! we will run
home again, because when we got there, we found the people all
Mormons."
45
I will say, with all reverence to the constituted authority that
exists in the General Government, that I do believe that the same
spirit of tradition, and the same spirit of persecution, that
have ever followed the people of God, have more or less influence
with them; and that if we would actually go to work, and alter
our name, we might possibly be treated as other men. Be this as
it may, I feel, while I stand upon the face of the earth,
determined to defend my right, and the rights of my friends and
brethren. I know that there is no "Mormonism " known in the
constitution of the U.S., but all men are there considered equal,
and free to worship God according to the dictates of their own
consciences, and enjoy equal rights and privileges.
45
There is one item of history which I have observed among this
people. The very men who were the murderers of our fathers, and
our brothers, the burners of our houses, have come here among
this people since that time, where they have received protection;
they have been fed when they were hungry. The very man who burned
the house of Elder Moses Clawson, at Lima, came to him and said,
Mr. Clawson, I want to get some provisions from you." Now, these
very persecutors knew that our religion was true, and that we
were men of sterling integrity, or else they never would have
thrown themselves in our way, and called upon us for aid
afterwards: and I am proud to say, that kind aid and assistance
on their journey to the gold mines, have been extended to
hundreds of these robbers, and thus coals of fire have been
heaped upon their heads; but their skulls were so thick, it never
burned many of them a bit.
45
I have but a few more remarks to make, which will be directed to
the twenty-four young men, and the braves and warriors of these
mountains. Young men, braves and warriors, who sit before you
this day, let me admonish you, never to let the hand of tyranny
or oppression rise in these mountains, but stand unflinchingly
true by the constitution of the United States, which our fathers
sealed with their blood; never suffer its provisions to be
infringed upon; and if any man, or set of men form themselves
into a mob in these mountains, to violate that sacred document,
by taking away the civil or religious rights of any man, if he
should be one of the most inferior beings that exist upon the
face of the earth, be sure you crush it, or spend the last drop
of blood in your veins with the words of--Truth and Liberty,
Liberty and Truth, for ever!
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, April 9, 1852
Brigham Young, April 9, 1852
SELF-GOVERNMENT--MYSTERIES--RECREATION AND AMUSEMENT,
NOT IN THEMSELVES SINFUL--TITHING--ADAM, OUR FATHER AND OUR GOD
A sermon delivered by President Brigham Young, in the Tabernacle,
Great Salt Lake City, April 9, 1852.
46
It is my intention to preach several discourses this evening, but
how many I do not know.
46
I will in the first place bear testimony to the truth of many
remarks made by brother Hunter, and especially his exhortation to
the Seventies and Elders, and those men who wish to go on
missions. I wish also to urge the necessity of your proceeding on
your missions immediately, and of going to the place of your
destination full of the Holy Ghost, preaching righteousness to
the people; and while you do this, live up to the principles you
preach, that you may teach also by your example, as well as by
precept. Go, ye Elders, and now consider yourselves from this
time forth missionaries. If the Gospel is in you like a flaming
fire, to be poured upon the people, gather your neighbors
together, and give your brethren an invitation to your house, and
set before them the duties of man; and preach, if you can speak
but for five minutes, occupying that time to the best advantage.
Continue to preach, study, and learn, by faith and prayer, until
your minds and mouths are opened, and you understand most
perfectly the love of Christ.
47
It is not uncommon for Elders to say, "If I could have a mission,
and be sent among strangers, I could speak to them, because they
have not been instructed in the way of life and salvation: I
could lay before them the principles of the Gospel, which have
been taught to me, without that difference of feeling, and fear,
which I experience while speaking to my brethren." It is very
true that the first principles of the Gospel taught by the Elders
of this Church are easy to be understood, compared with what it
is to preach them to our families, or to our neighborhood, and to
govern and control ourselves by the principles of righteousness
which the Gospel inculcates. Again, to gather the Saints, to
preach the Gospel to the world, and convince them of the truth,
are much easier tasks than to convince men that you can master
yourself, and practise the moral principles inculcated by your
religion. That is a small portion of the duty required of you in
order to obtain crowns of glory, immortality, and eternal lives.
I will here remark, that it is natural for the people to desire
to know a great deal of the MYSTERIES; this, however, is not
universally the case, though it is so with a great many of the
Elders of Israel. I do not suppose it will apply to those who
compose this congregation; your object in being here this evening
is not to hear some great mystery of the Kingdom, which you never
understood before. The greatest mystery a man ever learned, is to
know how to control the human mind, and bring every faculty and
power of the same in subjection to Jesus Christ; this is the
greatest mystery we have to learn while in these tabernacles of
clay. It is more necessary for the Elders to learn and practise
upon this lesson in the midst of the Saints at head quarters than
in the world; for their facilities for learning are much greater,
and I will tell you wherein. Let a Bishop, a High Priest, a
President of any Stake or Quorum, any who are Elders in Israel,
or any individual Saint from the first to the last of them, fall
into error, and it is at once made manifest; he cannot pursue
that course any further, for he is where lie can learn his
duties, and know how to walk straight in the paths of
righteousness. Here is the place for you to teach great mysteries
to your brethren, because here are those who can correct you.
This fault the Elders of Israel do not fall into in this
Tabernacle, although they may in private houses and
neighborhoods. When a man is capable of correcting you, and of
giving you light, and true doctrine, do not get up an
altercation, but submit to be taught like little children, and
strive with all your might to understand. The privileges of those
who dwell here are greater than the privileges of those who are
abroad. When your duties call you into foreign lands, and you
there exhaust your stock of knowledge and wisdom, and you are not
in possession of the keys to obtain that instruction which you
desire, it is because you are far from the right fountain--far
from the body, where all the members are in lively
operation--where the eye can see, the ear hear, the nose smell,
and the mouth speak, and so forth. When your face is turned from
the body, let mysteries alone, for this is the only place for you
to be corrected if wrong. Preach the simple, unadorned truth;
work out your salvation with diligence, and do that which will
guarantee you a warranted deed, an undeniable title to eternal
lives.
47
If you feel prayer in you, pray; and if you feel the spirit of
preaching in you, preach; call in your brethren, and read the
Bible, the Book of Mormon, the Book of Covenants, and the other
revelations of God to them; and talk over the things contained in
those books, and deal them out to your brethren and neighbors;
pray with them, and teach them how to control themselves; and let
your teachings be sustained by your own example. Teach your
families how to control themselves; teach them good and wholesome
doctrine, and practise the same in your own lives. This is the
place for you to become polished shafts in the quiver of the
Almighty. This will answer for one sermon.
47
I feel much inclined to talk to the brethren: I have not had the
privilege of preaching much for some time, because of the
inconvenience of our former meeting place. Now, as we have a
good, convenient place to meet in, and my health will serve me, I
expect to improve the time. I love to preach at home with the
Saints. I love to meet with them, and look up on their happy
countenances, lit up with the joys of eternity. In short. I love
the society of all good men, and to preach salvation to them.
48
You may consider what I shall now lay before you a small matter;
but I think it of some importance. When the Elders of Israel
leave this place, and go forth among the wicked, it is not their
privilege to mingle with them in any of their worldly exercises;
for if they do, the devil will obtain an advantage over them, and
succeed in drawing them away from the path of their duty. For
instance--suppose you and I, with many more of the brethren, meet
together in a convenient place in the Valley, and dance to the
sweet strains of the violin; we could do so with a perfect good
will: but if we should be called to England, and there have an
invitation to join with the wicked in their pastimes and
recreations, and we in our feelings bow down to this, and suffer
our spirits to be subject to their commandments, we suffer
ourselves to be ruled over by them, and at once become their
servants. While I am here, I am in the midst of the Priesthood of
heaven, and in the centre of the kingdom of God. We are before
the Lord, where every hand I shake is the hand of a Saint, and
every face I see, when I look upon the assembled thousands, is
the countenance of a Saint. I am the controller and master of
affairs here, under Heaven's direction; though there are those
who do not believe this. I invite those who are not subject to me
as their President, not to contaminate my friends; for were I and
my friends to become subject to those who object to us, we are
then on the ground of the devil, and subject ourselves to him
they serve.
48
Never suffer yourselves to mingle in any of those recreations
that tend to sin and iniquity, while you are away from the body
of the Church, where you cannot so fully control yourselves. Let
the Elders who are going out from this place carry this
instruction with them into the other portions of the earth.
Whatever a man does, let him do it in the name of the Lord--let
him work in the name of the Lord, let all his acts through life
be in the name of the Lord; and if he wants light and knowledge,
let him ask in that name.
48
You are well aware that the wickedness of the world, or the
apostacy of the Church, is so great, that those who now profess
religion cannot enjoy their own natural privileges in the world.
In many places their folly and superstition are so great that
they would consider they had committed the sin of blasphemy if
they happened to hear a violin. The whole world could not hire a
good, honest, sound Presbyterian, of the old fashion and cut, to
look into a room where a company of young men and women were
dancing, lest they should sin against the Holy Ghost. This
over-righteous notion is imbibed by the generality of professors
of religion, but it is because they themselves have made it a
sin. Let us look at the root of the matter. In the first place,
some wise being organized my system, and gave me my capacity, put
into my heart and brain something that delights, charms, and
fills me with rapture at the sound of sweet music. I did not put
it there; it was some other being. As one of the modern writers
has said, "Music hath charms to soothe the savage breast." It has
been proved that sweet music will actually tame the most
malicious and venomous beasts, even when they have been stirred
up to violent wrath, and make them docile and harmless as lambs.
Who gave the lower animals a love for those sweet sounds, which
with magic power fill the air with harmony, and cheer and comfort
the hearts of men and so wonderfully affect the brute creation?
It was the Lord, our heavenly Father, who gave the capacity to
enjoy these sounds, and which we ought to do in His name, and to
His glory. But the greater portion of the sectarian world
consider it sacrilege to give way to any such pleasure as even to
listen to sweet music, much more to dance to its delightful
strains. This is another short sermon.
49
I wish now to say a few words to the brethren upon the subject of
tithing. It is well known to the majority of this Conference what
transpired, last Conference, upon the stand in the old Bowery. At
that Conference I had good cause to find fault with the Bishops,
and I took the liberty to brush them down a little. From that day
to this there has been more accomplished by our Bishops in the
short space of seven months, than was accomplished by them for
the space of years previously. This gives me great satisfaction.
The Bishops have done as well as men could do: their conduct in
fulfilling the duties of their calling has truly been
praiseworthy, and I feel to bless them, and pray the Lord to
bless them all the day long, for they have done first rate. When
we consider the ignorance of the world, their unbelief in God,
and realize that the vail of the covering is over the face of all
nations, and remember the ignorance we were once in ourselves,
having to commence like babes at the rudiments of learning,
knowing also how faltering men are in their faith, and then look
at what this people have accomplished, we are led to exclaim, "It
is marvellous in our eyes!" Were I to say, "Elders of Israel, you
that feel to put your all upon the altar, rise upon your feet,"
who would be left? [All present rose up simultaneously.] Where is
there another people upon the earth who would have done this? I
have no tithing, but all--all I have is the Lord's. You know the
word sacrifice: as brother Banks said to-day, it is a mere
burlesque--a nonsensical term. No man ever heard me say I had
made a sacrifice. I possess nothing but what my heavenly Father
has been pleased to give me, or, in other words, He has loaned it
to me while I remain here in this mortal flesh.
49
Is it not marvellous, considering the weakness of man, to see the
willingness of this whole people to die if necessary for the
truth? How do you suppose it makes me feel? Though I may
sometimes chastise my brethren, and speak to them in the language
of reproof, there is not a father who feels more tenderly towards
his offspring, and loves them better than I love this people; and
my Father in Heaven loves them; my heart yearns over them with
all the emotions of tenderness, so that I could weep like a
child; but I am careful to keep my tears to myself. If you do
wrong, it grieves my heart, and it also grieves the heart of my
heavenly Father. I feel continually to urge my brethren to cease
from all evil, and learn to do well.
49
The fulness of the heavens and the earth is the Lord's--the gold
and the silver, the wheat, the fine flour, and the cattle upon a
thousand hills; and when we fully understand His works, we shall
know that He is in all the earth, and fulfills His will among the
children of men, exalting and debasing them according to His
pleasure; for the systems, creeds, thrones, and kingdoms of the
world are all under His control. "Shall there be evil in a city,
and the Lord hath not done it"--or that He doth not control? The
Lord controls the whole; and in the end, you will find He has
regulated all things right, for all will be consummated to His
glory.
49
The children of men are made as independent in their sphere as
the Lord is in His, to prove themselves, pursue which path they
please, and choose the evil or the good. For those who love the
Lord, and do His will, all is right, and they shall be crowned,
but those who hate His ways shall be damned, for they choose to
be damned.
50
As I was meditating on the philosophy of the day, it occurred to
my mind how visible it must appear to all eyes that the Lord does
indeed work, that it is He who blesses this people; and yet it
seems as though they cannot see His hand. The Lord fills the
immensity of space. What saith the Psalmist? "Whither shall I go
from thy Spirit? or whither shall I flee from thy presence? If I
ascent up into heaven, thou art there; if I make my bed in hell,
behold thou art there; if I take the wings of the morning, and
dwell in the uttermost parts of the sea, even there shall thy
hand lead me." I was trying to think of the place where God is
not, but it is impossible, unless you can find empty space; and
there I believe He is not. If you can find such a place, it will
become useful for a hiding place to those who wish to hide
themselves from the presence of the Lord, in the great day of
accounts. I will close this sermon, as I intend to preach another
before I present the subject I more particularly wish to speak
upon.
50
My next sermon will be to both Saint and sinner. One thing has
remained a mystery in this kingdom up to this day. It is in
regard to the character of the well-beloved Son of God, upon
which subject the Elders of Israel have conflicting views. Our
God and Father in heaven, is a being of tabernacle, or, in other
words, He has a body, with parts the same as you and I have; and
is capable of showing forth His works to organized beings, as,
for instance, in the world in which we live, it is the result of
the knowledge and infinite wisdom that dwell in His organized
body. His son Jesus Christ has become a personage of tabernacle,
and has a body like his father. The Holy Ghost is the Spirit of
the Lord, and issues forth from Himself, and may properly be
called God's minister to execute His will in immensity; being
called to govern by His influence and power; but He is not a
person of tabernacle as we are, and as our Father in Heaven and
Jesus Christ are. The question has been, and is often, asked, who
it was that begat the Son of the Virgin Mary. The infidel world
have concluded that if what the Apostles wrote about his father
and mother be true, and the present marriage discipline
acknowledged by Christendom be correct, then Christians must
believe that God is the father of an illegitimate son, in the
person of Jesus Christ! The infidel fraternity teach that to
their disciples. I will tell you how it is. Our Father in Heaven
begat all the spirits that ever were, or ever will be, upon this
earth; and they were born spirits in the eternal world. Then the
Lord by His power and wisdom organized the mortal tabernacle of
man. We were made first spiritual, and afterwards temporal.
51
Now hear it, O inhabitants of the earth, Jew and Gentile, Saint
and sinner! When our father Adam came into the garden of Eden, he
came into it with a celestial body, and brought Eve, one of his
wives, with him. He helped to make and organize this world. He is
MICHAEL, the Archangel, the ANCIENT OF DAYS! about whom holy men
have written and spoken--HE is our FATHER and our GOD, and the
only God with whom WE have to do. Every man upon the earth,
professing Christians or non-professing, must hear it, and will
know it sooner or later. They came here, organized the raw
material, and arranged in their order the herbs of the field, the
trees, the apple, the peach, the plum, the pear, and every other
fruit that is desirable and good for man; the seed was brought
from another sphere, and planted in this earth. The thistle, and
thorn, the brier, and the obnoxious weed did not appear until
after the earth was cursed. When Adam and Eve had eaten of the
forbidden fruit, their bodies became mortal from its effects, and
therefore their offspring were mortal. When the Virgin Mary
conceived the child Jesus, the Father had begotten him in his own
likeness. He was not begotten by the Holy Ghost. And who is the
Father? He is the first of the human family; and when he took a
tabernacle, it was begotten by his Father in heaven, after the
same manner as the tabernacles of Cain, Abel, and the rest of the
sons and daughters of Adam and Eve; from the fruits of the earth,
the first earthly tabernacles were originated by the Father, and
so on in succession. I could tell you much more about this; but
were I to tell you the whole truth, blasphemy would be nothing to
it, in the estimation of the superstitious and over-righteous of
mankind. However, I have told you the truth as far as I have
gone. I have heard men preach upon the divinity of Christ, and
exhaust all the wisdom they possessed. All Scripturalists, and
approved theologians who were considered exemplary for piety and
education, have undertaken to expound on this subject, in every
obliged to conclude by exclaiming "great is the mystery of
godliness," and tell nothing.
51
It is true that the earth was organized by three distinct
characters, namely, Eloheim, Yahovah, and Michael, these three
forming a quorum, as in all heavenly bodies, and in organizing
element, perfectly represented in the Deity, as Father, Son, and
Holy Ghost.
51
Again, they will try to tell how the divinity of Jesus is joined
to his humanity, and exhaust all their mental faculties, and wind
up with this profound language, as describing the soul of man,
"it is an immaterial substance!" What a learned idea! Jesus, our
elder brother, was begotten in the flesh by the same character
that was in the garden of Eden, and who is our Father in Heaven.
Now, let all who may hear these doctrines, pause before they make
light of them, or treat them with indifference, for they will
prove their salvation or damnation.
51
I have given you a few leading items upon this subject, but a
great deal more remains to be told. Now remember from this time
forth, and forever, that Jesus Christ was not begotten by the
Holy Ghost. I will repeat a little anecdote. I was in
conversation with a certain learned professor upon this subject,
when I replied, to this idea--"if the Son was begotten by the
Holy Ghost, it would be very dangerous to baptize and confirm
females, and give the Holy Ghost to them, lest he should beget
children, to be palmed upon the Elders by the people, bringing
the Elders into great difficulties."
51
Treasure up these things in your hearts. In the Bible, you have
read the things I have told you to-night; but you have not known
what you did read. I have told you no more than you are
conversant with; but what do the people in Christendom, with the
Bible in their hands, know about this subject? Comparatively
nothing.
52
I will now again take up the subject of tithing. The brethren
have done well. They have been willing and obedient, no people
could have been more so; for this I thank my Father in Heaven. I
could not wish a people to work more kindly in the yoke of Jesus
than this people do; the yoke grows more and more easy to them.
It seems that every man will not only pay his tithing, but give
all he has, if the Lord requires it: still I see wherein they may
do better. I asked the people to day to assist to pay our Church
liabilities. The offer of three or four yoke of oxen only, we do
not want; but I will lay before you what we wish you to do. By
the manifesto which has been read, you have learned the precise
situation of the property of the Church. What has incurred this
debt? Why does it exist in the shape in which it now appears? And
wherein could we have obviated the difficulty, and done better? A
fourth part of the money already paid out, did not come in upon
tithing. This money we have had to borrow in order to keep the
public works in progress. You may say, wherein could we have done
better, for we have paid our tithing punctually? But has that
brother, who sent $100 back to the East for merchandize, paid $10
of it into the tithing office? Or did the brother who has sent
$500 back, let us have $50? No; these have used it themselves,
and thereby involved those who bear the responsibilities of the
Trust. Again, those who have not possessed sufficient money to
send back for merchandize, have been necessitated to pay out what
they had. Thousands of dollars have been paid here for
merchandize. Has one-tenth of all that money been paid into the
tithing office? It has not. And where is the tithing that should
have come in from England and California. Instead of tithing
their money, they have used it for other purposes, and paid it in
property, with which we could not pay our debts. This is wherein
we have failed to liquidate our debts. The people go to these
Gentile stores, on the Saturday, in crowds, to purchase goods. I
think we shall not over-rate the amount, if we say that $500,000
has been paid, in these valleys, to the merchants. But suppose
they have received no more than $50,000 from this community,
$5,000 of that money ought to have been first paid into the
tithing office and we could have sent it to the States, and
purchased goods ourselves for one-third or one-half less than we
have to pay the merchants here. And $25,000 more should have come
into the tithing office from the Church in the United States. The
brethren in California have made no less than $100,000, the tenth
of which is due this tithing office. For want of this money, we
are brought into bondage; and we must now apply our faith and
works to raise means to liquidate our indebtedness, which has
accumulated by purchasing goods at high and extortionate prices.
I find no fault with the merchants, for they came here to gather
gold by the hundred weight.
52
Now, brethren, and Bishops, look over this matter, and try to
think what your feelings would be if you were laid under the same
responsibility that I and my brethren have upon our shoulders. We
are required to see the Gospel preached to the nations afar off,
to build council houses and temples, to cope with the united
wisdom and craft of legislative assemblies, and with the powers
of darkness in high places; and then place yourselves in the
circumstances we are now placed in! Besides all this, see the
hundreds who come to us every day to be administered to in
various ways: some want fruit, some sugar, others tea, and all
want clothing, &c. Then step into our private rooms, where we
commune with the people, and you will see and hear all this, and
a great deal more. Instead of every man bringing his picayune, or
his six pence, or his $5, &c., as tithing on the money in his
possession, it is all used for something else, and the storehouse
of the Lord is left empty. Suppose nothing had been put in there
but what the people have put in, the workmen would have been
naked. Walk into the storehouse, and examine for yourselves. To
be sure there has been a little clothing put in lately; for
instance, there was an old silk dress put in for $40, that had
been lying for years rotting in the chest: this is a specimen of
the rest. What are such things worth to our workmen? Why, nothing
at all. We wish you to put in strong and substantial clothing.
Good, strong, homemade stuffs make the most suitable clothing for
those who are building up the public works.
53
Will you help us out of this thraldom, and have it credited to
your future tithing? There is already a great deal more due than
would liquidate all our debts, but we cannot command it now. Do
you feel willing to put your shoulder to the wheel, and continue
to roll it forward, and still continue, you that have faith to
continue, to increase in faith? for the business of this kingdom
will increase, and the responsibility also; the labor will and
must grow, and continue to increase, until the kingdoms of this
world become the kingdom of our God and His Christ. So much on
tithing; you see where the failure is; it is in that point, and
nowhere else.
53
It is not for any man to think he is a cipher--that what he can
do will not tell in this matter, and say, "They will get along
well enough without me;" but it is every man's duty to lay it to
heart, and help what he can with his earthly substance; though I
wish you to understand distinctly that it is no commandment--you
are left to act freely.
53
Let all the sheep stay in the Valley; also the cows; for they
will give milk and butter, and replenish the stock. But when we
speak of the horses, mules, and oxen, let every man look up his
spare stock of this description, and with them help to liquidate
these debts. Stock will now pay debts. I will use my stock for
this purpose, and my brethren will do the same, until we have
enough. I do not enjoin this upon you, as you have already paid
the tithing which is required of you; except in some instances in
the money tithing. Had we received the money due to us, we should
have had no debts; but this failure has been, and is now, in
existence. I will take every kind of spare stock I have, except
my cows and sheep, and wipe off these debts until they are
cancelled; and now every man who will do the same, let him rise
upon his feet. [The whole congregation of two thousand men rose
up to a man.] Do you suppose we want to deprive you of your
teams? It is not so, but we wished to know the state of your
faith, so that when we are ready to call upon you, we can be sure
our call will be responded to. I would not cripple any man, I
would rather give him five yoke of oxen, than destroy his team,
and you know it. [Some of the brethren in the stand, not
believing their own eyes, that the whole congregation rose, it
was tried over again, to satisfy them, when the congregation all
rose again to a man.] Brother Hunter now knows what to do. Many
of the brethren are killing their calves; don't do this; if you
cannot raise them, it will be better to give them away to those
who can.
53
I bless you, and may the Lord bless you, in the name of Jesus
Christ. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Orson
Pratt, August 29, 1852
Orson Pratt, August 29, 1852
CELESTIAL MARRIAGE.
A discourse delivered by Elder Orson Pratt, in the Tabernacle,
Great Salt Lake City, August 29, 1852.
53
It is quite unexpected to me, brethren and sisters, to be called
upon to address you this forenoon; and still more so, to address
you upon the principle which has been named, namely, a plurality
of wives.
54
It is rather new ground for me; that is, I have not been in the
habit of publicly speaking upon this subject; and it is rather
new ground to the inhabitants of the United States, and not only
to them, but to a portion of the inhabitants of Europe; a portion
of them have not been in the habit of preaching a doctrine of
this description; consequently, we shall have to break up new
ground.
54
It is well know, however, to the congregation before me, that the
Latter-day Saints have embraced the doctrine of a plurality of
wives, as a part of their religious faith. It is not, as many
have supposed, a doctrine embraced by them to gratify the carnal
lusts and feelings of man; that is not the object of the
doctrine.
54
We shall endeavour to set forth before this enlightened assembly
some of the causes why the Almighty has revealed such a doctrine,
and why it is considered a part and portion of our religious
faith. And I believe that they will not, under our present form
of government, (I mean the government of the United States,) try
us for treason for believing and practising our religious notions
and ideas. I think, if I am not mistaken, that the constitution
gives the privilege to all the inhabitants of this country, of
the free exercise of their religious notions, and the freedom of
their faith, and the practice of it. Then, if it can be proven to
a demonstration, that the Latter-day Saints have actually
embraced, as a part and portion of their religion, the doctrine
of a plurality of wives, it is constitutional. And should there
ever be laws enacted by this government to restrict them from the
free exercise of this part of their religion, such laws must be
unconstitutional.
54
But, says the objector, we cannot see how this doctrine can be
embraced as a matter of religion and faith; we can hardly
conceive how it can be embraced only as a kind of domestic
concern, something that pertains to domestic pleasures, in no way
connected with religion. In reply we will show you that it is
incorporated as a part of our religion, and necessary for our
exaltation to the fulness of the Lord's glory in the eternal
world. Would you like to know the reasons? Before we get through,
we will endeavour to tell you why we consider it an essential
doctrine to glory and exaltation, to our fulness of happiness in
the world to come.
54
We will first make a few preliminary remarks in regard to the
existence of man, to his first existence in his first estate; and
then say something in relation to his present state, and the
bearing which it has upon his next or future state.
54
The "Mormons " have a peculiar doctrine in regard to our
pre-existence, different from the views of the Christian world,
so called, who do not believe that man had a pre-existence. It is
believed, by the religious world, that man, both body and spirit,
begins to live about the time that he is born into this world, or
a little before; that then is the beginning of life. They
believe, that the Lord, by a direct act of creation, formed, in
the first place, man out of the dust of the ground; and they
believe that man is possessed of both body and spirit, by the
union of which he became a living creature. Suppose we admit this
doctrine concerning the formation of the body from the dust; then
how was the spirit formed? Why, says one, we suppose it was made
by a direct act of creation, by the Almighty Himself; that He
moulded the spirit of man, formed and finished it in a proper
likeness to inhabit the tabernacle He had made out of the dust.
55
Have you any account of this in the Bible? Do the Scriptures
declare that the spirit was formed at the time the tabernacle was
made? No. All the tabernacles of the children of men that were
ever formed, from remote generations, from the days of Adam to
this time, have been formed out of the earth. We are of the earth
earthy. The tabernacle has been organized according to certain
principles, and laws of organization, with bones, and flesh, and
sinews, and skin. Now, where do you suppose all these tabernacles
got their spirits? Does the Lord make a new spirit every time a
tabernacle is made? if so, the work of creation, according to the
belief of Christendom, did not cease on the seventh day. If we
admit their views, the Lord must be continually making spirits to
inhabit all the tabernacles of the children of men; he must make
something like one thousand millions of spirits every century; he
must be working at it every day, for there are many hundreds of
individuals being born into the world every day. Does the Lord
create a new spirit every time a new tabernacle comes into the
world? That does not look reasonable, nor God-like.
55
But how is it, you inquire? Why the fact is, that being that
animates this body, that gives life and energy, and power to
move, to act, and to think: that being that dwells within this
tabernacle is much older than what the tabernacle is. That spirit
that now dwells within each man, and each woman, of this vast
assembly of people, is more than a thousand years old, and I
would venture to say, that it is more than five thousand years
old.
55
But how was it made? when was it made? and by whom was it made?
If our spirits existed thousands of years ago--if they began to
exist--if there were a beginning to their organization, by what
process was this organization carried on? Through what medium,
and by what system of laws? Was it by a direct creation of the
Almighty? Or were we framed according to a certain system of
laws, in the same manner as our tabernacles? If we were to reason
from analogy--if we admit analogical reasoning in the question,
what would we say? We should say, that our spirits were formed by
generation, the same as the body or tabernacle of flesh and
bones. But what says revelation upon the subject? We will see
whether revelation and analogy will agree.
55
We read of a certain time when the corner stones of the earth
were laid, and the foundations thereof were made sure--of a
certain time when the Lord began to erect this beautiful and
glorious habitation, the earth; then they had a time of joy. I do
not know whether they had instruments of music, or whether they
were engaged in the dance; but one thing is certain, they had
great joy, and the heavens resounded with their shouts; yea, the
Lord told Job, that all the sons of God shouted for joy, and the
morning stars sang together, when the foundations of this globe
were laid.
56
The SONS of God, recollect, shouted for joy, because there was a
beautiful habitation being built, so that they could get
tabernacles, and dwell thereon; they expected the time--they
looked forward to the period; and it was joyful to them to
reflect, that the creation was about being formed, the corner
stone of it was laid, on which they might, in their times, and in
their seasons, and in their generations, go forth and receive
tabernacles for their spirits to dwell in. Do you bring it home
to yourselves, brethren and sisters? Do you realize that you and
I were there? Can you bring it to your minds that you and I were
among that happy number that shouted for joy when this creation
was made? Says one, I don't recollect it. No wonder! for your
recollection is taken from you, because you are in a tabernacle
that is earthly; and all this is right and necessary. The same is
written of Jesus Christ himself, who had to descend below all
things. Though he had wisdom to assist in the organization of
this world; though it was through him, as the great leader of all
these sons of God, the earth was framed, and framed too, by the
assistance of all his younger brethren--yet we find, with all
that great and mighty power he possessed, and the great and
superior wisdom that was in his bosom, that after all, his
judgment had to be taken away; in his humiliation, his reason,
his intelligence, his knowledge, and the power that he was
formerly in possession of, vanished from him as he entered into
the infant tabernacle. He was obliged to begin down at the lowest
principles of knowledge, and ascend upward by degrees, receiving
grace for grace, truth for truth, knowledge for knowledge, until
he was filled with all the fulness of the Father, and was capable
of ruling, governing, and controlling all things, having ascended
above all things. Just so with us; we that once lifted up our
united voices as sons and daughters of God, and shouted for joy
at the laying of the foundation of this earth, have come here and
taken tabernacles, after the pattern of our elder brother; and in
our humiliation--for it is humiliation to be deprived of
knowledge we once had, and the power we once enjoyed--in our
humiliation, just like our elder brother, our judgment is taken
away. Do we not read also in the bible, that God is the Father of
our spirits?
56
We have ascertained that we have had a previous existence. We
find that Solomon, that wise man, says that when the body
returned to the dust, the spirit returns to God who gave it. Now
all of this congregation very well know, that if we never existed
there, we could not return there. I could not return to
California. Why? Because I have never been there. If you never
were with the Father, the same as Jesus was before the foundation
of the world, you never could return there, any more than I could
to the West Indies, where I have never been. But if we have once
been there, then we can see the force of the saying of the wise
man, that the spirit returns to God who gave it--it goes back
where it once was.
56
Much more evidence might be derived in relation to this subject,
even from the English translation of the Bible; but I do not feel
disposed to dwell too long upon any particular testimony; suffice
it to say, that the Prophet Joseph Smith's translation of the
fore part of the book of Genesis is in print, and is exceedingly
plain upon this matter. In this inspired translation we find the
pre-existence of man clearly laid down, and that the spirits of
all men, male and female, did have an existence, before man was
formed out of the dust of the ground. But who was their Father? I
have already quoted a saying that God is the Father of our
spirits.
57
In one sense of the word, there are more Gods than one; and in
another sense there is but one God. The Scriptures speak of more
Gods than one. Moses was called a God to Aaron, in plain terms;
and our Saviour, when speaking upon this subject, says, "If the
Scriptures called them Gods unto whom the word of God came, why
is it that you should seek to persecute me, and kill me, because
I testify that I am the Son of God?" This in substance was the
word of our Saviour; those to whom the word of God came, are
called Gods, according to his testimony. All these beings of
course are one, the same as the Father and the Son are one. The
Son is called God, and so is the Father, and in some places the
Holy Ghost is called God. They are one in power, in wisdom, in
knowledge, and in the inheritance of celestial glory; they are
one in their works; they possess all things, and all things are
subject to them; they act in unison; and if one has power to
become the Father of spirits, so has another; if one God can
propagate his species, and raise up spirits after his own image
and likeness, and call them his sons and daughters, so can all
other Gods that become like him, do the same thing; consequently,
there will be many Fathers, and there will be many families, and
many sons and daughters; and they will be the children of those
glorified, celestial beings that are counted worthy to be Gods.
57
Here let me bring for the satisfaction of the Saints, the
testimony of the vision given to our Prophet and Revelator Joseph
Smith, and Sidney Rigdon, on the 16th day of February, 1832. They
were engaged in translating the New Testament, by inspiration;
and while engaged in this great work, they came to the 29th verse
of the 5th chapter of John, which was given to them in these
words--"they who have done good, in the resurrection of the just;
and they who have done evil in the resurrection of the unjust."
This being given in different words from the English translation,
caused them to marvel and wonder; and they lifted up their hearts
in prayer to God, that He would show them why it was that this
should be given to them in different manner; and behold, the
visions of heaven opened before them. They gazed up on the
eternal worlds, and saw things before this world was made. They
saw the spiritual creation who were to come forth and take upon
themselves bodies; and they saw things as they are to be in the
future; and they saw celestial, terrestrial, and telestial
worlds, as well as the sufferings of the ungodly; all passed
before them in this great and glorious vision. And while they
were yet gazing upon things as they were before the world was
made, they were commanded to write, saying, "this is the
testimony, last of all, which we give of him, that he lives; for
we saw him, even on the right hand of God: and we heard the voice
bearing record that he is the Only Begotten of the Father; that
by him, and through him, and of him, the worlds are and were
created; and the inhabitants thereof are begotten sons and
daughters unto God." Notice this last expression, "the
inhabitants thereof are begotten sons and daughters unto God,"
(meaning the different worlds that have been created and made.)
Notice, this does not say, that God, whom we serve and worship,
was actually the Father Himself, in His own person, of all these
sons and daughters of the different worlds; but they "are
begotten sons and daughters unto God;" that is, begotten by those
who are made like Him, after His image, and in His likeness; they
begat sons and daughters, and begat them unto God, to inhabit
these different worlds we have been speaking of. But more of
this, if we have time, before we get through.
57
We now come to the second division of our subject, or the
entrance of these spirits upon their second estate, or their
birth and existence in mortal tabernacles. We are told that among
this great family of spirits, some were more noble and great than
others, having more intelligence.
58
Where do you read that? says one. Out of the Book of Abraham,
translated from the Egyptian papyrus by the Prophet Joseph Smith.
Among the great and numerous family of spirits--"the begotten
sons and daughters of God"--there are some more intelligent than
others; and the Lord showed unto Abraham "the intelligences that
were organized before the world was; and among all these there
were many of the noble and great ones." And God said to Abraham,
"thou art one of them, thou wast chosen before thou wast born."
Abraham was chosen before he was born. Here then, is knowledge,
if we had time to notice it, upon the doctrine of election.
However, I may just remark, it does not mean unconditional
election to eternal life of a certain class, and the rest doomed
to eternal damnation. Suffice it to say, that Abraham and many
others of the great and noble ones in the family of spirits, were
chosen before they were born, for certain purposes, to bring
about certain works, to have the privilege of coming upon the
stage of action, among the host of men, in favorable
circumstances. Some came through good and holy parentages, to
fulfil certain things the Lord decreed should come to pass, from
before the foundations of the world.
58
The Lord has ordained that these spirits should come here and
take tabernacles by a certain law, through a certain channel; and
that law is the law of marriage. There are a great many things
that I will pass by; I perceive that if I were to touch upon all
these principles, the time allotted for this discourse would be
too short, therefore I am under the necessity of passing by many
things in relation to these spirits in their first estate, and
the laws that governed them there, and come to their second
estate.
58
The Lord ordained marriage between male and female as a law
through which spirits should come here and take tabernacles, and
enter into the second state of existence. The Lord Himself
solemnized the first marriage pertaining to this globe, and
pertaining to flesh and bones here upon this earth. I do not say
pertaining to mortality; for when the first marriage was
celebrated, no mortality was there. The first marriage that we
have any account of, was between two immortal beings--old father
Adam and old mother Eve; they were immortal beings; death had no
dominion, no power over them; they were capable of enduring for
ever and ever, in their organization. Had they fulfilled the law,
and kept within certain conditions and bounds, their tabernacles
would never have been seized by death; death entered entirely by
sin, and sin alone. This marriage was celebrated between two
immortal beings. For how long? Until death? No. That was entirely
out of the question; there could have been no such thing in the
ceremony.
58
What would you consider, my hearers, if a marriage was to be
celebrated between two beings not subject to death? Would you
consider them joined together for a certain number of years, and
that then all their covenants were to cease for ever, and the
marriage contract be dissolved? Would it look reasonable and
consistent? No. Every heart would say that the work of God is
perfect in and of itself, and inasmuch as sin had not brought
imperfection upon the globe, what God joined together could not
be dissolved, and destroyed, and torn asunder by any power
beneath the celestial world, consequently it was eternal; the
ordinance of union was eternal; the sealing of the great Jehovah
upon Adam and Eve was eternal in its nature, and was never
instituted for the purpose of being overthrown and brought to an
end. It is known that the "Mormons" are a peculiar people about
marriage; we believe in marrying, not only for time, but for all
eternity. This is a curious idea, says one, to be married for all
eternity. It is not curious at all; for when we come to examine
the Scriptures, we find that the very first example set for the
whole human family, as a pattern instituted for us to follow, was
not instituted until death, for death had no dominion at that
time; but it was an eternal blessing pronounced upon our first
parents. I have not time to explain further the marriage of Adam
and Eve, but will pass on to their posterity.
59
It is true, that they became fallen, but there is a redemption.
But some may consider that the redemption only redeemed us in
part, that is, merely from some of the effects of the fall. But
this is not the case; every man and woman must see at once that a
redemption must include a complete restoration of all privileges
lost by the fall.
59
Suppose, then, that the fall was of such a nature as to dissolve
the marriage covenant, by death--which is not necessary to admit,
for the covenant was sealed previous to the fall, and we have no
account that it was dissolved--but suppose this was the case,
would not the redemption be equally as broad as the fall, to
restore the posterity of Adam back to that which they lost? And
if Adam and Eve were married for all eternity, the ceremony was
an everlasting ordinance, that they twain should be one flesh for
ever. If you and I should ever be accounted worthy to be restored
back from our fallen and degraded condition to the privileges
enjoyed before the fall, should we not have an everlasting
marriage seal, as it was with our first progenitors? If we had no
other reasons in all the Bible, this would be sufficient to
settle the case at once in the mind of every reflecting man and
woman, that inasmuch as the fall of man has taken away any
privileges in regard to the union of male and female, these
privileges must be restored in the redemption of man, or else it
is not complete.
59
What is the object of this union? is the next question. We are
told the object of it; it is clearly expressed; for, says the
Lord unto the male and female, I command you to multiply and
replenish the earth. And, inasmuch as we have proved that the
marriage ordinance was eternal in its nature, previous to the
fall, if we are restored back to what was lost by the fall, we
are restored for the purpose of carrying out the commandment
given before the fall, namely, to multiply and replenish the
earth. Does it say, continue to multiply for a few years, and
then the marriage contract must cease, and there shall be no
further opportunity of carrying out this command, but it shall
have an end? No, there is nothing specified of this kind; but the
fall has brought in disunion through death; it is not a part of
the original plan; consequently, when male and female are
restored from the fall, by virtue of the everlasting and eternal
covenant of marriage, they will continue to increase and multiply
to all ages of eternity, to raise up beings after their own
order, and in their own likeness and image, germs of
intelligence, that are destined, in their times and seasons, to
become not only sons of God, but Gods themselves.
59
This accounts for the many worlds we heard Elder Grant speaking
about yesterday afternoon. The peopling of worlds, or an endless
increase, even of one family, would require an endless increase
of worlds; and if one family were to be united in the eternal
covenant of marriage, to fulfil that great commandment, to
multiply his species, and propagate them, and if there be no end
to the increase of his posterity, it would call for an endless
increase of new worlds. And if one family calls for this, what
would innumerable millions of families call for? They would call
for as many worlds as have already been discovered by the
telescope; yea, the number must be multiplied to infinity in
order that there may be room for the inheritance of the sons and
daughters of the Gods.
59
Do you begin to understand how these worlds get their
inhabitants? Have you learned that the sons and daughters of God
before me this day, are His offspring--made after His own image;
that they are to multiply their species until they become
innumerable?
60
Let us say a few words, before we leave this part of the subject,
on the promises made to Abraham, Isaac, and Jacob. The promises
were, Lift up your eyes, and behold the stars; so thy seed shall
be, as numberless as the stars. What else did He promise? Go to
the sea-shore, and look at the ocean of sand, and behold the
smallness of the particles thereof, and then realize that your
seed shall be as numberless as the sands. Now let us take this
into consideration. How large a bulk of sand would it take to
make as many inhabitants as there are now upon the earth? In
about one cubic foot of sand, reckoning the grains of a certain
size, there would be a thousand million particles. Now that is
about the estimated population of our globe. If our earth were to
continue 8,000 years, or eighty centuries, with an average
population of one thousand millions per century, then three cubic
yards of sand would contain a greater number of particles than
the whole population of the globe, from the beginning, until the
measure of the inhabitants of this creation is complete. If men
then cease to multiply, where is the promise made to Abraham? Is
it fulfilled? No. If that is the end of his increase, behold, the
Lord's promise is not fulfilled. For the amount of sand
representing his seed, might all be drawn in a one-horse cart;
and yet the Lord said to Abraham, thy seed shall be as numerous
as the sand upon the sea-shore; that is, to carry out the idea in
full, it was to be endless; and therefore, there must be an
infinity of worlds for their residence. We cannot comprehend
infinity. But suffice it to say, if all the sands on the
sea-shore were numbered, says the Prophet Enoch, and then all the
particles of the earth besides, and then the particles of
millions of earths like this, it would not be a beginning to all
thy creations; and yet thou art there, and thy bosom is there;
and thy curtains are stretched out still. This gives plenty of
room for the fulfilment of the promise made to Abraham, and
enough to spare for the fulfilment of similar promises to all his
seed.
60
We read that those who do the works of Abraham, are to be blessed
with the blessing of Abraham. Have you not, in the ordinances of
this last dispensation, had the blessings of Abraham pronounced
upon your heads? O yes, you say, I well recollect, since God has
restored the everlasting Priesthood, that by a certain ordinance
these blessings were placed upon our heads--the blessings of
Abraham, Isaac, and Jacob. Why, says one, I never thought of it
in this light before. Why did you not think of it? Why not look
upon Abraham's blessings as your own, for the Lord blessed him
with a promise of seed as numerous as the sand upon the
sea-shore; so will you be blessed, or else you will not inherit
the blessings of Abraham.
60
How did Abraham manage to get a foundation laid for this mighty
kingdom? Was he to accomplish it all through one wife? No. Sarah
gave a certain woman to him whose name was Hagar, and by her a
seed was to be raised up unto him. Is this all? No. We read of
his wife Keturah, and also of a plurality of wives and
concubines, which he had, from whom he raised up many sons. Here
then, was a foundation laid for the fulfilment of the great and
grand promise concerning the multiplicity of his seed. It would
have been rather a slow process, if Abraham had been confined to
one wife, like some of those narrow, contracted nations of modern
Christianity.
61
I think there is only about one-fifth of the population of the
globe, that believe in the one-wife system; the other four-fifths
believe in the doctrine of a plurality of wives. They have had it
handed down from time immemorial, and are not half so narrow and
contracted in their minds as some of the nations of Europe and
America, who have done away with the promises, and deprived
themselves of the blessings of Abraham, Isaac, and Jacob. The
nations do not know anything about the blessings of Abraham; and
even those who have only one wife, cannot get rid of their
covetousness, and get their little hearts large enough to share
their property with a numerous family; they are so penurious, and
so narrow and contracted in their feelings, that they take every
possible care not to have their families large; they do not know
what is in the future, nor what blessings they are depriving
themselves of, because of the traditions of their fathers; they
do not know what a man's posterity, in the eternal worlds, are to
constitute his glory, his kingdom, and dominion.
61
Here, then, we perceive, just from this one principle, reasoning
from the blessings of Abraham alone, the necessity--if we would
partake of the blessings of Abraham, Isaac, and Jacob--of doing
their works; and he that will not do the works of Abraham, and
walk in his footsteps, will be deprived of his blessings.
61
Again, let us look at Sarah's peculiar position in regard to
Abraham. She understood the whole matter; she knew that, unless
seed was raised up to Abraham, he would come short of his glory;
and she understood the promise of the Lord, and longed for
Abraham to have seed. And when she saw that she was old, and
fearing that she should not have the privilege of raising up
seed, she gave to Abraham, Hagar. Would Gentile Christendom do
such things now-a-days? O no; they would consider it enough to
send a man to an endless hell of fire and brimstone. Why? Because
tradition has instilled this in their minds as a dreadful, awful
thing.
61
It matters not to them how corrupt they are in female
prostitution, if they are lawfully married to only one wife; but
it would be considered an awful thing by them to raise up a
posterity from more than one wife; this would be wrong indeed;
but to go into a brothel, and there debauch themselves in the
lowest haunts of degradation all the days of their lives, they
consider only a trifling thing; nay, they can even license such
institutions in Christian nations, and it all passes off very
well.
61
That is tradition; and their posterity have been fostered and
brought up in the footsteps of wickedness. This is death, as it
stalks abroad among the great and popular cities of Europe and
America.
61
Do you find such haunts of prostitution, degradation, and misery
here, in the cities of the mountains? No. Were such things in our
midst, we should feel indignant enough to see that such persons
be blotted out of the page of existence. These would be the
feelings of this community.
61
Look upon those who committed such iniquity in Israel, in ancient
days; every man and woman who committed adultery were put to
death. I do not say that this people are going to do this; but I
will tell you what we believe--we believe it ought to be done.
62
Whoredom, adultery, and fornication, have cursed the nations of
the earth for many generations, and are increasing fearfully upon
the community; but they must be entirely done away from those who
call themselves the people of God; if they are not, woe! woe! be
unto them, also; for "thus saith the Lord God Almighty," in the
Book of Mormon, "Woe unto them that commit whoredoms, for they
shall be thrust down to hell!" There is no getting away from it.
Such things will not be allowed in this community; and such
characters will find, that the time will come, that God, whose
eyes are upon all the children of men, and who discerneth the
things that are done in secret, will bring their acts to light;
and they will be made an example before the people; and shame and
infamy will cleave to their posterity after them, unto the third
and fourth generation of them that repent not.
62
How is this to be prevented? for we have got a fallen nature to
grapple with. It is to be prevented in the way the Lord devised
in ancient times; that is, by giving to His faithful servants a
plurality of wives, by which a numerous and faithful posterity
can be raised up, and taught in the principles of righteousness
and truth: and then, after they fully understand those principles
that were given to the ancient Patriarchs, if they keep not the
law of God, but commit adultery, and transgressions of this kind,
let their names be blotted out from under heaven, that they may
have no place among the people of God.
63
But again, there is another reason why this plurality should
exist among the Latter-day Saints. I have already given you one
reason, and that is, that you might inherit the blessings and
promises made to Abraham, Isaac, and Jacob, and receive a
continuation of your posterity, that they may become as numerous
as the sand upon the sea-shore. There is another reason, and a
good one, too. What do you suppose it is? I will tell you; and it
will appear reasonable to every man and woman of a reflecting
mind. Do we not believe, as the Scriptures have told us, that the
wicked nations of the earth are doomed to destruction? Yes, we
believe it. Do we not also believe, as the Prophets have
foretold, concerning the last days, as well as what the new
revelations have said upon the subject, that darkness prevails
upon the earth, and gross darkness upon the minds of the people;
and not only this, but that all flesh has corrupted its way upon
the face of the earth; that is, that all nations, speaking of
them as nations, have corrupted themselves before the Most High
God, by their wickedness, whoredoms, idolatries, abominations,
adulteries, and all other kinds of wickedness? And we furthermore
believe, that according to the Jewish Prophets, as well as the
Book of Mormon, and modern revelations given in the Book of
Doctrine and Covenants, that the sword of the vengeance of the
Almighty is already unsheathed, and stretched out, and will no
more be put back into the scabbard until it falls upon the head
of the nations until they are destroyed, except they repent. What
else do we believe? We believe that God is gathering out from
among these nations those who will hearken to His voice, and
receive the proclamation of the Gospel, to establish them as a
people alone by themselves, where they can be instructed in the
right way, and brought to the knowledge of the truth. Very well;
if this be the case, that the righteous are gathering out, and
are still being gathered from among the nations, and being
planted by themselves, one thing is certain--that that people are
better calculated to bring up children in the right way, than any
other under the whole heavens. O yes, says one, if that is the
case--if you are the people the ancient Prophets have spoken of,
if you are the people that are guided by the Lord, if you are
under the influence, power, and guidance of the Almighty, you
must be the best people under heaven, to dictate the young mind:
but what has that to do with the plurality of wives? I will tell
you. I have already told you that the spirits of men and women,
all had a previous existence, thousands of years ago, in the
heavens, in the presence of God; and I have already told you that
among them are many spirits that are more noble, more intelligent
than others, that were called the great and mighty ones, reserved
until the dispensation of the fulness of times, to come forth
upon the face of the earth, through a noble parentage that shall
train their young and tender minds in the truths of eternity,
that they may grow up in the Lord, and be strong in the power of
His might, be clothed upon with His glory, be filled with
exceeding great faith; that the visions of eternity may be opened
to their minds; that they may be Prophets, Priests, and Kings to
the Most High God. Do you believe, says one, that they are
reserved until the last dispensation, for such a noble purpose?
Yes; and among the Saints is the most likely place for these
spirits to take their tabernacles, through a just and righteous
parentage. They are to be sent to that people that are the most
righteous of any other people upon the earth; there to be trained
up properly, according to their nobility and intelligence, and
according to the laws which the Lord ordained before they were
born. This is the reason why the Lord is sending them here,
brethren and sisters; they are appointed to come and take their
bodies here, that in their generations they may be raised up
among the righteous. The Lord has not kept them in store for five
or six thousand years past, and kept them waiting for their
bodies all this time to send them among the Hottentots, the
African negroes, the idolatrous Hindoos, or any other of the
fallen nations that dwell upon the face of this earth. They are
not kept in reserve in order to come forth to receive such a
degraded parentage upon the earth; no, the Lord is not such a
being; His justice, goodness, and mercy will be magnified towards
those who were chosen before they were born; and they long to
come, and they will come among the Saints of the living God; this
would be their highest pleasure and joy, to know that they could
have the privilege of being born of such noble parentage.
63
Then is it not reasonable, and consistent that the Lord should
say unto His faithful and chosen servants, that had proved
themselves before Him all the day long; that had been ready and
willing to do whatsoever His will required them to perform--take
unto yourselves more wives, like unto the Patriarchs, Abraham,
Isaac, and Jacob of old--like those who lived in ancient times,
who walked in my footsteps, and kept my commands? Why should they
not do this? Suppose the Lord should answer this question, would
He not say, I have here in reserve, noble spirits, that have been
waiting for thousands of years, to come forth in the fulness of
times, and which I designed should come forth through these my
faithful and chosen servants, for I know they will do my will,
and they will teach their children after them to do it. Would not
this be the substance of the language, if the Lord should give us
an answer upon this subject?
63
But then another question will arise; how are these things to be
conducted? Are they to be left at random? Is every servant of God
at liberty to run here and there, seeking out the daughters of
men as wives unto themselves without any restriction, law, or
condition? No. We find these things were restricted in ancient
times. Do you not recollect the circumstance of the Prophet
Nathan's coming to David? He came to reprove him for certain
disobedience, and told him about the wives he had lost through
it; that the Lord would give them to another; and he told him, if
he had been faithful, that the Lord would have given him still
more, if he had only asked for them. Nathan the Prophet, in
relation to David, was the man that held the keys concerning this
matter in ancient days; and it was governed by the strictest
laws.
64
So in these days; let me announce to this congregation, that
there is but one man in all the world, at the same time, who can
hold the keys of this matter; but one man has power to turn the
key to inquire of the Lord, and to say whether I, or these my
brethren, or any of the rest of this congregation, or the Saints
upon the face of the whole earth, may have this blessing of
Abraham conferred upon them; he holds the keys of these matters
now, the same as Nathan, in his day.
64
But, says one, how have you obtained this information? By new
revelation. When was it given, and to whom? It was given to our
Prophet, Seer, and Revelator, Joseph Smith, on the 12th day of
July, 1843; only about eleven months before he was martyred for
the testimony of Jesus.
64
He held the keys of these matters; he had the right to inquire of
the Lord; and the Lord has set bounds and restrictions to these
things; He has told us in that revelation, that only one man can
hold these keys upon the earth at the same time; and they belong
to that man who stands at the head to preside over all the
affairs of the Church and kingdom of God in the last days. They
are the sealing keys of power, or in other words, of Elijah,
having been committed and restored to the earth by Elijah, the
Prophet, who held many keys, among which were the keys of
sealing, to bind the hearts of the fathers to the children, and
the children to the fathers; together with all the other sealing
keys and powers, pertaining to the last dispensation. They were
committed by that Angel who administered in the Kirtland Temple,
and spoke unto Joseph the Prophet, at the time of the endowments
in that house.
64
Now, let us enquire, what will become of those individuals who
have this law taught unto them in plainness, if they reject it?
[A voice in the stand, "they will be damned."] I will tell you:
they will be damned, saith the Lord God Almighty, in the
revelation He has given. Why? Because where much is given, much
is required; where there is great knowledge unfolded for the
exaltation, glory, and happiness of the sons and daughters of
God, if they close up their hearts, if they reject the testimony
of His word, and will not give heed to the principles He has
ordained for their good, they are worthy of damnation, and the
Lord has said they shall be damned. This was the word of the Lord
to His servant Joseph the Prophet himself. With all the knowledge
and light he had, he must comply with it, or, says the Lord unto
him, you shall be damned; and the same is true in regard to all
those who reject these things.
65
What else have we heard from our President? He has related to us
that there are some damnations that are eternal in their nature;
while others are but for a certain period, they will have an end,
they will not receive a restoration to their former privileges,
but a deliverance from certain punishments; and instead of being
restored to all the privileges pertaining to man previous to the
fall, they will only be permitted to enjoy a certain grade of
happiness, not a full restoration. Let us inquire after those who
are to be damned, admitting they will be redeemed, which they
will be, unless they have sinned against the Holy Ghost. They
will be redeemed, but what will it be to? Will it be to
exaltation, and to a fulness of glory? Will it be to become the
sons of God, or Gods to reign upon thrones, and multiply their
posterity, and reign over them as kings? No, it will not. They
have lost that exalted privilege for ever; though they have after
having been punished for long periods, escape by the skin of
their teeth; but no kingdom will be conferred up on them. What
will be their condition? I will tell you what revelation says,
not only concerning them that reject these things, but concerning
those that through their carelessness, or want of faith, or
something else, have failed to have their marriages sealed for
time and for all eternity; those that do not do these things, so
as to have the same ordinances sealed upon their heads by divine
authority, as was upon the head of old Father Adam--if they fail
to do it through wickedness, through their ungodliness, behold,
they also will never have the privilege of possessing that which
is possessed by the Gods that hold the keys of power, of coming
up to the thrones of their exaltation, and receiving their
kingdoms. Why? Because, said the Lord, all oaths, all covenants,
and all agreements, &c., that have been made by man, and not by
me, and by the authority I have established, shall cease when
death shall separate the parties; that is the end; that is the
cessation; they go no further; and such a person cannot come up
in the morning of the resurrection, and say, Behold, I claim you
as my wife; you are mine; I married you in the other world before
death; therefore you are mine: he cannot say this. Why? Because
he never married that person for eternity.
65
Suppose they should enter into covenant and agreement, and
conclude between themselves to live together to all eternity, and
never have it sealed by the Lord's sealing power, by the Holy
Priesthood, would they have any claim on each other in the
morning of the resurrection? No; it would not be valid nor legal,
and the Lord would say, It was not by me; your covenants were not
sealed on the earth, and therefore they are not sealed in the
heavens; they are not recorded on my book; they are not to be
found in the records that are in the archives of eternity;
therefore the blessings you might have had, are not for you to
enjoy. What will be their condition? The Lord has told us. He
says these are angels; because they keep not this law, they shall
be ministering servants unto those who are worthy of obtaining a
more exceeding and eternal weight of glory; wherefore, saith the
Lord, they shall remain singly and separately in their saved
condition, and shall not have power to enlarge themselves, and
thus shall they remain forever and ever.
65
Here, then, you can read their history; they are not Gods, but
they are angels or servants to the Gods. There is a difference
between the two classes; the God are exalted; they hold keys of
power; are made Kings and Priests; and this power is conferred
upon them in time, by the everlasting Priesthood, to hold a
kingdom in eternity that shall never be taken from them worlds
without end; and they will propagate their species. They are not
servants; for one God is not to be a servant to another God; they
are not angels; and this is the reason why Paul said, Know ye
not, brethren, that we shall judge angels? Angels are inferior to
the Saints who are exalted as Kings. These angels who are to be
judged, and to become servants to the Gods, did not keep the law,
therefore, though they are saved, they are to be servants to
those who are in a higher condition.
65
What does the Lord intend to do with this people? He intends to
make them a kingdom of Kings and Priests, a kingdom unto Himself,
or in other words, a kingdom of Gods, if they will hearken to His
law. There will be many who will not hearken; there will be the
foolish among the wise, who will not receive the new and
everlasting covenant in its fulness; and they never will attain
to their exaltation; they never will be counted worthy to hold
the sceptre of power over a numerous progeny, that shall multiply
themselves without end, like the sand upon the sea shore.
66
We can only touch here and there upon this great subject, we can
only offer a few words with regard to this great, sublime,
beautiful, and glorious doctrine, which has been revealed by the
Prophet, Seer, and Revelator, Joseph Smith, who sealed his
testimony with his blood, and thus revealed to the nations,
things that were in ancient times, as well as things that are to
come.
66
But while I talk, the vision of my mind is opened; the subject
spreads forth and branches out like the branches of a thrifty
tree; and as for the glory of God, how great it is! I feel to
say, Hallelujah to His great and holy name; for He reigns in the
heavens, and He will exalt His people to sit with Him upon
thrones of power, to reign for ever and ever.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, April 8th, 1852
Brigham Young, April 8th, 1852
EDUCATION.
A discourse delivered by President Brigham Young, in the
Tabernacle,
Great Salt Lake City, April 8th, 1852.
67
It does not exactly please me at this time to make the remarks I
wish upon the subject of education, as the greater part of the
morning has been devoted to laying before the congregation, the
necessity of improving ourselves in the knowledge of the
sciences. The subject which has been aimed at by the speakers
this morning, bearing particularly upon the necessity of
instructing the human family, has been laid before us in the
light in which it is generally held by the world. When we speak
upon education, it is not to be understood that it alone consists
in a man's learning the letters of the alphabet, in being trained
in every branch of scholastic lore, in becoming a proficient in
the knowledge of the sciences, and a classical scholar, but also
in learning to classify himself and others. It has been hinted
that education commences with the first dawn of knowledge upon
the mental faculties of the child, and continues with it till
death. But I will trace it a little further back still, and say
that education commences with the mother, and the child in
connection. I will state the facts in the case, as you will find
them to be hereafter, in the education of your children. It
depends in a great degree upon the mother, as to what children
receive, in early age, of principle of every description,
pertaining to all that can be learned by the human family. When
will mothers understand this? Knowing that this is the case, I am
perplexed with grief when I see such a wanton diversion from the
real design of life, it causes me to mourn for my poor, ignorant,
fellow mortals, and sometimes almost goads me to anger. I can see
mothers pay attention to everything under heaven, but the
training up of their children in the way they should go, and they
will even make it appear obligatory on the father to take care of
the child at a year old. How often is it the case that mothers
will say--"Why, Pa, this child is growing up in ignorance, he is
going to ruin. Really, dear husband, what shall we do with him?"
I will tell you the truth as you will find it in eternity. If
your children do not receive impressions of true piety, virtue,
tenderness, and every principle of the holy Gospel, you may be
assured that their sins will not be required at the hands of the
father, but of the mother. Lay it to heart, ye mothers, for it
will unavoidably be so. The duty of the mother is to watch over
her children, and give them their early education, for
impressions received in infancy are lasting. You know,
yourselves, by experience, that the impressions you have received
in the dawn of your mortal existence, bear, to this day, with the
greatest weight upon your mind. It is the experience of people
generally, that what they imbibe from their mothers in infancy,
is the most lasting upon the mind through life. This is natural,
it is reasonable, it is right. I do not suppose you can find one
person among five hundred, who does not think his mother to be
the best woman that ever lived. This is right, it is planted in
the human heart. The child reposes implicit confidence in the
mother, you behold in him a natural attachment, no matter what
her appearance may be, that makes him think his mother is the
best and handsomest mother in the world. I speak for myself.
Children have all confidence in their mothers; and if mothers
would take proper pains, they can instil into the hearts of their
children what they please. You will, no doubt, recollect reading,
in the Book of Mormon, of two thousand young men, who were
brought up to believe that, if they put their whole trust in God,
and served Him, no power would overcome them. You also recollect
reading of them going out to fight, and so bold were they, and so
mighty their faith, that it was impossible for their enemies to
slay them. This power and faith they obtained through the
teachings of their mothers.
67
The character of a person is formed through life, to a greater or
less degree, by the teachings of the mother. The traits of early
impressions that she gives the child, will be characteristic
points in his character through every avenue of his mortal
existence.
68
This is the education I wish you to establish in this Church,
that mothers may not suppose they are not required to watch over
the early education and impressions of their children, but over
their husbands to know where they are every moment of their
lives, taking special care to order them thus and so, so as to
keep them advised and properly instructed all the time, instead
of doing that which they ought in their houses with their
children. I am not quite so strenuous as some of the ancients
were, who taught that if the women wanted to learn anything, to
learn it at home from their husbands. I am willing they should
come to the meetings and learn, but some of the ancients
proscribed them in this privilege, and would confine them at home
to learn through their husbands. I am a little more liberal than
they were, but this is not liberal enough for many of the women,
they must also be watching their husbands, while at the same time
their children are running abroad in the streets, naked and
barefooted, cursing and swearing. What time have I got to watch
my children to-day? Does not my duty demand my presence here?
Where are my children? Some are here. Where are the rest of them?
Perhaps in the streets, with other children, playing, or doing
that which is wrong, entirely unnoticed by their mothers. This
applies to the community. And the their mother will say "Husband,
our children will certainly be ruined." Mothers, what do you
want? Do you wish your husband to sit all the time in the parlor
with you? Yes, and I should suppose, by the conduct of some, you
want to be seated over the head of God Almighty, to rule over
Him, and all His kingdoms. If I mention my own family, and use
them as an example, I do it that other people cannot complain. Do
you suppose that I cannot see faults in my own family, as well as
in my neighbors'? I am not so prejudiced in their favour, as not
to discover faults in them, neither can I close my eyes upon the
faults of my neighbors'.
68
What faults do I discover in my neighbors' families? I can see
their women go off visiting, riding on horseback, attending
parties, while their little ones are neglected, and left to run
at large in the streets, exposed to the pernicious examples of
vile company. Hear it again! The blood of these wicked children
will be required at the hands of their mothers! Should your
husbands be called out to fight the Indians, or go to the islands
of the sea to gather the poor, it is none of your business, when
it is their calling to be away from home.
68
I want education to commence here. I wish you strictly to follow
out this principle, and when children are old enough to labor in
the field, then the father will take them in charge. If children
are not taught by their mothers, in the days of their youth, to
revere and follow the counsels of their fathers, it will be hard
indeed for the father ever to control them. I know it is so, for
it is too true. Mothers will let their children go to the Devil
in their childhood, and when they are old enough to come under
the immediate guidance of their fathers, to be sent out to preach
the Gospel in the world, or to learn some kind of mechanism, they
are as uncontrollable as the winds that now revel in the
mountains.
68
It is not for the mother to rise up and encourage her children to
fight against their father. You know my feelings on this
point--they are pointed, resolute, and strong. And when I
undertake to conquer a child who wants to conquer me, it shall be
death to him before I yield. I would rather see every child I
have, go into the grave this day, than suffer them to rise up and
have control over me.
68
Mothers, if you suffer your children to grow up wild, and
uncorrected, when they come into the hands of their fathers, and
will not follow their counsels, let them be disowned, and have no
portion in the inheritance; let them be disfranchised, be
banished from Israel, and not be numbered in the books of the
offspring of Abraham. This shall be the fate of my disobedient
children, if I have any; and if there are any of my children here
to-day, let them hear it! for if they will not keep my
commandments, they shall have no part or lot in the household of
faith.
68
Let education commence at this point, you mothers! and then with
brother Spencer and the board of Regents. Let mothers commence to
teach their children while in their laps, there do you learn them
to love the Lord, and keep His commandments. Teach them to keep
your commandments, and you will learn them to keep the
commandments of your husbands. It is not the prerogative of a
child to dictate to his mother, or his father; and it is not the
prerogative of the father to rise up and dictate to his God whom
he serves. Is it right that my wife should dictate to me? It is
just as reasonable, and as right, as it is for your children to
rise up and dictate to their mother. It is not their business to
dictate to you, their duty is to obey, and not to dictate.
68
The Lecture which you have heard from Chancellor Spencer, is so
far in advance of us, that it does not touch the case of this
people, at present, with regard to education, until they have
learned the rudiments, that is, according to my view of the
subject.
69
It is true the Lord has revealed great and precious revelations
to us through our language, and I believe it is as good a
language as any now in use; but when we scan it narrowly, we find
it to be fraught with imperfections and ridiculous vagaries. I am
as far from believing that it is meet for us to adopt it in
preference to any other tongue, as I am that it is to adopt
Presbyterianism, or the Baptist's religion, in preference to any
other of the same order of anti-christian churches, for they are
all imperfect. The Lord can reveal Himself to these Indians, He
can talk to any nation, it makes no difference to Him, as He can
connect the ideas He wishes to convey by means of their language,
as imperfect as it is.
69
I wish to impress my lecture more particularly upon the minds of
mothers. Am I not continually exhorting the brethren to be kind
to their families, and never to ill use a human being on the
earth? I exhort you, masters, fathers, and husbands, to be
affectionate and kind to those you preside over. And let them be
obedient, let the wife be subject to her husband, and the
children to their parents. Mothers, let your minds be sanctified
before the Lord, for this is the commencement, the true
foundation of a proper education in your children, the beginning
point to form a disposition in your offspring, that will bring
honor, glory, comfort, and satisfaction to you all your life
time. To the mothers who may be here to-day, who have not the
experience they will have, and young women who are perhaps just
entering upon the stage of life, let me say, (and I wish you
always to keep it in remembrance, even you younger females who
have newly entered into the sacred state of matrimony,) fulfil
the commandments of Eloheim, fill up the measure of your
creation, that the joy of your hearts may be full in the day of
the resurrection, in that you have done all you could to fulfil
His law, and bring to pass the purposes of the Lord. Always keep
your minds pure before the Lord. You may say it is impossible,
because of your temptations, but let me inquire, Do you pray? Did
you pray this morning, before you left your houses? Did you pray
last evening, before you laid your bodies down to rest? Did you
pray that the Holy Spirit might rest upon you, so that your sleep
might be sweet and refreshing? Some of you may reply, that you
have children, and have not time to pay attention to this duty in
the morning. Some of you may have sick families, and others of
you may be afflicted in other ways, and you will offer these
facts as reasons for similar neglect. In these circumstances the
mind must be centred upon the Lord, and upon His work,
continually. When you embark to fill up the end of your creation,
never cease to seek to have the Spirit of the Lord rest upon you,
that your minds may be peaceable, and as smooth as the summer
breezes of heaven. Never cease a day of your life to have the
Holy Ghost resting upon you. Fathers, never cease to pray that
your wives may enjoy this blessing, that their infants may be
endowed with the Holy Ghost, from their mother's womb. If you
want to see a nation rise up full of the Holy Ghost, and of
power, this is the way to bring it about. Every other duty that
is obligatory upon man, woman, or child, will come in its place,
and in its time and season. Remember it, brethren. Let your
hearts be pure before the Lord, and never cease to do anything
you can for the satisfaction and comfort of your family, that all
may enjoy the comforts of the Spirit of the Lord continually. If
you do not come to this, your literary attainments will not
exceed those of the world.
70
We have but few collegians among us, but I know that a thoroughly
educated man knows no more than you do, when his literature is
displayed, though he spreads himself like the green bay tree.
Brother Spencer has given us a display of the learning of the
day, he has erected a beautiful building, but where is the
foundation? In his discourse, he referred to Joseph. Joseph built
on the sure foundation, and, when I build up my superstructure,
it shall be upon the same foundation. Brother Spencer has used
language quite beyond your reach. Well, I have the foundation,
and he can make the building. When he commences the building, I
have asked the Board of Regents to cast out from their system of
education, the present orthography and written form of our
language, that when my children are taught the graphic sign for
A, it may always represent that individual sound only. But as it
now is, the child is perplexed that the sign A should have one
sound in mate, a second sound in father, a third sound in fall, a
fourth sound in man, and a fifth sound in many, and, in other
combinations, soundings different from these, while, in others, A
is not sounded at all. I say, let it have one sound all the time.
And when P is introduced into a word, let it not be silent as in
Phthisic, or sound like F in Physic, and let two not be placed
instead of one in apple.
70
I ask, have the great and learned men completed their education?
No, they are ever learning, and never able to come to the
knowledge of the truth. Let the Board of Regents commence on the
proper foundation, that when we have learned a great while, we
may find to our satisfaction, we have at last come to the
knowledge of the truth.
70
The English language, in its written and printed form, is one of
the most prominent now in use for absurdity, yet as a vehicle in
which to convey our ideas verbally, it is one of the best, for
extent and variety it goes before, and far beyond, any other. Its
variety is what I dislike. The schools in the Southern, New
England, and Eastern States, all teach the English language, yet
the same ideas are conveyed with entirely different classes of
words, by these separate communities. If there were one set of
words to convey one set of ideas, it would put an end to the
ambiguity which often mystifies the ideas given in the languages
now spoken. Then when a great man delivered a learned lecture
upon any subject, we could understand his words, for there would
be only one word with the same meaning, instead of a multiplicity
of words all meaning the same thing, as is the case now. For
instance, there are men in this house so technical in their
feelings with regard to their choice of words, that when their
ideas are formed, and they commence to convey them, they will
stop in the middle of a sentence, and introduce another set of
words to convey the same idea. If I can speak so that you can get
my meaning, I care not so much what words I use to convey that
meaning.
71
I long for the time that a point of the finger, or motion of the
hand, will express every idea without utterance. When a man is
full of the light of eternity, then the eye is not the only
medium through which he sees, his ear is not the only medium by
which he hears, nor the brain the only means by which he
understands. When the whole body is full of the Holy Ghost, he
can see behind him with as much ease, without turning his head,
as he can see before him. If you have not that experience, you
ought to have. It is not the optic nerve alone that gives the
knowledge of surrounding objects to the mind, but it is that
which God has placed in man--a system of intelligence that
attracts knowledge, as light cleaves to light, intelligence to
intelligence, and truth to truth. It is this which lays in man a
proper foundation for all education. I shall yet see the time
that I can converse with this people, and not speak to them, but
the expression of my countenance will tell the congregation what
I wish to convey, without opening my mouth. We are at present
low, weak, and grovelling in the dark, but we are planted here in
weakness for the purpose of exaltation. It is at the time of the
formation of the tabernacle of flesh, that the education of human
life commences. Now, mothers, train up your children in the way
they should go. Fathers and husbands, instruct your wives and
children in the ways of the Lord, and love, joy, and prosperity
will attend you from this time, henceforth and for ever, which
may God grant for Jesus' sake. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Orson
Hyde, April 9, 1853
Journal of Discourses / Journal of Discourses, Volume 1 / Orson
Hyde, October 6, 1853
THE MAN TO LEAD GOD'S PEOPLE--OVERCOMING--A PILLAR IN THE
TEMPLE OF GOD--ANGELS' VISITS--THE EARTH.
A discourse delivered by President Orson Hyde, at the General
Conference
held in the Tabernacle, Great Salt Lake City, October 6, 1853.
121
At the commencement of our Conference, it has fallen to my lot to
make a few remarks.
121
If you will indulge me with your prayerful attention, I will try
to communicate to you a few words, which I hope and trust may
prove, not only edifying to you now, but a source of comfort and
consolation in time to come.
121
Be it as the Lord will, I shall use my best endeavors for this;
and if I fail in it, it will be for want of ability, and not for
want of a disposition.
121
I discover before me many strange faces; I presume they are our
friends from the different settlements, South, North, East, and
West, who have no doubt assembled here for the purpose of
obtaining instructions and information respecting the prosperity
of the Church, the duty of its officers, and what is to be done
in the important period in which we now live.
121
It is a peculiar and interesting time with us. In the first
place, our brethren from abroad, who are unaccustomed to a
mountain life, or a life in this Valley, are emigrating to this
place; and when they arrive here, they do not find every thing,
perhaps, as they anticipated, or they find things different from
what they have been accustomed to in the places from which they
came. Everything seems new and strange, and it takes a little
time, as we say in a familiar phrase, "to get broken into the
harness."
121
Not only so, but we have had some little disturbance with the red
men this season, and this is a cause of some digression from the
common path of duty we are accustomed to move in.
121
Under all these circumstances, as we have business of importance
to transact during this Conference, it becomes necessary that our
minds should become united in one, as far as possible, that we
may act in accordance with the mind and will of our Father which
is in heaven. Let me here observe, that the people of God can be
united only upon that principle that vibrates from the very bosom
of heaven. If we are united, if we can touch one point or
principle upon which all can strike hands, by that union we may
know that our will is the mind and will of God; and what we, in
that state, bind on earth, is bound in heaven, for the action is
reciprocal, it is the same.
122
Hence, after so long a separation, we have come together again,
under circumstances somewhat peculiar. It is necessary that we
seek to be united. How shall we be united? Around what standard
shall we rally? Where is the beacon light to which our eyes shall
be directed, in order that our actions may tend to the
accomplishment of the same purpose and design? The beacon light
is he whom our heavenly Father has ordained and appointed to lead
His people, and give them counsel, and guide their destiny. That
is the light to which the eye should be directed. And when that
voice is heard, let every bosom respond, yea and amen.
122
But, says one, "If this be correct, it is giving to one man
almighty power. It is giving to one man supreme power to rule."
Admit it. What are we all aiming for? Are we not aiming for
supreme power? Are we not aiming to obtain the promise that has
been made to all believers? What is it? "He that overcometh shall
inherit all things, and I will be his God, and he shall be my
son." Are we not all seeking for this, that we may overcome, that
we may inherit all things? For says Paul, "Therefore let no man
glory in men. For all things are yours; Whether Paul, or Apollos,
or Cephas, or the world, or life, or death, or things present, or
things to come; all are yours; And ye are Christ's, and Christ is
God's." Well, then, if all things are ours, we should be very
insensible to our best interests if we did not seek diligently
for that which Heaven promises as a legacy to the faithful. It is
our right, then. Do we not all expect to be armed with almighty
power? Is there a Latter-day Saint under the sound of my voice,
whose heart is fired with celestial light, but that seeks to be
in possession of supreme power (I had like to have said) both in
heaven and on earth? It is said, we are "heirs of God, and joint
heirs with Jesus Christ." Does Jesus Christ possess all power in
heaven and on earth? He said, when he rose from the dead, "All
power is given unto me in heaven and in earth." Are we heirs of
God, and joint heirs with that illustrious character? He has so
declared! If we are, do we not, in common with him, possess the
power that is in heaven and on earth! If one individual, then, is
a little ahead of us in obtaining this power, let us not be
envious, for it will be our time by and bye. We ought to be the
more thankful, and glorify God that He has armed one individual
with this power, and opened a way that we may follow him, and
obtain the same power. Instead of it being a cause of envy, it
ought to be, on the contrary, a matter to call forth our warmest
thanksgiving and praise to God, that He has brought back that
power again to the earth in our day, by which we may be led step
by step to the point we hope to attain.
122
After reflecting a little this morning, a passage of Scripture
occurred to my mind--the words of John the Revelator, or the
promise made to him. It says, "Him that overcometh will I make a
pillar in the temple of my God, and he shall go no more out; and
I will write upon him the name of my God, and the name of the
city of my God, which is new Jerusalem, which cometh down out of
heaven from my God; and I will write upon him my new name."
122
In the course of my travels in preaching the Gospel to different
nations, I have often heard it remarked by the people, in days
gone by, "We have heard your testimony; we have heard your
preaching; but really, why does not Joseph Smith, your Prophet,
come to us and bear testimony? Why does he not come to us and
show us the plates from which the Book of Mormon was translated?
If we could see the Prophet and the plates, then we should be
satisfied that the work is genuine, that it is of God; but if we
cannot see him and the ancient records, we are still in doubt
with regard to the genuineness of the work."
123
My reply to them was something like the following--"Joseph Smith
cannot be everywhere, and the plates cannot be presented to every
eye. The voice of Joseph Smith cannot be heard by every ear." And
I have said to them, " You that have seen me have seen Joseph
Smith, for the same spirit and the same sentiments that are in
him are in me, and I bear testimony to you that these things are
verily true."
123
It is generally the case, and I think I may say it is invariably
the case, that when an individual is ordained and appointed to
lead the people, he has passed through tribulations and trials,
and has proven himself before God, and before His people, that he
is worthy of the situation which he holds. And let this be the
motto and safeguard in all future time, that when a person that
has not been tried, that has not proved himself before God, and
before His people, and before the councils of the Most High, to
be worthy, he is not going to step in to lead the Church and
people of God. It never has been so, but from the beginning some
one that understands the Spirit and counsel of the Almighty, that
knows the Church, and is known of her, is the character that will
lead the Church.
123
How does he become thus acquainted? How does he gain this
influence, this confidence in the estimation of the people? He
earns it by his upright course and conduct, by the justness of
his counsels, and the correctness of his prophecies, and the
straightforward spirit he manifests to the people. And he has to
do this step by step; he gains influence, and his spirit, like an
anchor, is fastened in the hearts of the people; and he is
sustained and supported by the love, confidence, and good-will of
the Saints, and of Him that dwelt in the bush. This is the kind
of character that ought to lead God's people, after he has
obtained this good will and this confidence.
123
What then is he to do? Is he to go abroad to the nations of the
earth and preach the Gospel; to leave his home and the people of
his charge? May we not count him as first and foremost in the
ranks of them that overcome? I think so! Well then, "Him that
overcometh will I make a pillar in the temple of my God, and he
shall go no more out." All those who approach the nearest to that
standard, we expect will remain in the temple of God at home, and
not go abroad to the nations of the earth.
123
Says one, "If an angel from heaven would descend and bear
testimony that this work was of God, I would believe it. Why may
I not receive the testimony of angels, as well as Joseph Smith or
any other person? for God is no respecter of persons! If I could
receive it, I would be satisfied then that the work is true." But
let me here remark again--suppose the Omnipotent Jehovah, that
sits upon His throne of glory and power, was to descend and bear
testimony, what further credence would you then want? You would
want some one to tell you that it was really God Himself that had
visited you, that you might be satisfied it was not an angel of
darkness in the similitude of a heavenly personage.
124
Remember that God, our heavenly Father, was perhaps once a child,
and mortal like we ourselves, and rose step by step in the scale
of progress, in the school of advancement; has moved forward and
overcome, until He has arrived at the point where He now is. "Is
this really possible?" Why, my dear friends, how would you like
to be governed by a ruler who had not been through all the
vicissitudes of life that are common to mortals? If he had not
suffered, how could he sympathise with the distress of others? If
he himself had not endured the same, how could he sympathise and
be touched with the feelings of our infirmities? He could not,
unless he himself had passed through the same ordeal, and
overcome step by step. If this is the case, it accounts for the
reason why we do not see Him--He is too pure a being to show
himself to the eyes of mortals; He has overcome, and goes no more
out, but He is the temple of my God, and is a pillar there.
124
What is a pillar? It is that power which supports the
superstructure--which bears up the edifice; and if that should be
removed from its place, the edifice is in danger of falling.
Hence, our heavenly Father ascended to a throne of power; He has
passed through scenes of tribulation, as the Saints in all ages
have, and are still passing through; and having overcome, and
ascended His throne, He can look down upon those who are
following in the same track, and can realize the nature of their
infirmities, troubles, and difficulties, like the aged father who
looks upon his race, upon the smallest child; and when he sees
them grappling with difficulties, his heart is touched with
compassion. Why? Because he has felt the same, been in the same
situation, and he knows how to administer just chastisement,
mingled with the kindest feelings of a father's heart. So with
our heavenly Father; when He sees we are going astray, He
stretches forth His chastening hand, at the same time He realizes
the difficulties with which we have to contend, because he has
felt the same; but having overcome, He goes no more out.
124
When the world was lost in wretchedness and woe, what did He do?
Did He come here Himself? No. But, says he, I will send my son to
be my agent, the one who is the nearest to my person, that is
bone of my bone, and flesh of my flesh; I will send my son, and I
will say, he that heareth him, heareth me. Go, then, my son. He
came, and how did he look? He looked just like his Father, and
just as they treated him, they treated his Father in heaven. For
inasmuch as they did it unto him they did it unto his Father. He
was the agent, the representative, chosen and sent of God for the
purpose. When it was necessary that the Saviour of the world
should have help and strength, should lie sustained in the
darkest hour, did God Himself in person come to his aid? No, but
He sent His angel to succor him. When the Saviour was born, the
spirits around the throne of God were ready to fly to his
protection, when the kings and rulers of this lower world sought
his destruction. What did they say to the wise men of Israel on
that eventful occasion? "Glory to God in the highest, and on
earth peace, good will toward men."
124
When he fasted forty days and forty nights, the angels appeared
and strengthened him. His heavenly Father did not come Himself,
but, says the Saviour, he that hath seen me hath seen the Father
also; I am just like him, the brightness of his glory, and the
express image of his person. The same spirit that is in the bosom
of the Father is in me. I came not to do my own will, but the
will of Him that sent me. Then the character that looked upon the
Saviour, looked upon the Father, for he was a facsimile of Him;
and if they would not believe the Son, they would not believe the
Father.
124
The Saviour, in the performance of his mission, laid down his
life for the world, rose from the dead, and ascended up on high.
And few and blessed are the eyes that have seen him since! It is
sometimes the case that the veil of mortality has been rent, and
the eye of the spirit has gazed upon the Saviour, like as did
Stephen of old, when he was stoned to death. In his expiring
moments, in the agonies of death, what did he say? He said, "I
see the heavens opened, and the Son of man standing on the right
hand of God." Stephen saw him in that trying hour.
125
True it is, that in the most trying hour, the servants of
God may then be permitted to see their Father, and elder brother.
"But," says one, "I wish to see the Father, and the Saviour, and
an angel now." Before you can see the Father, the Saviour, or an
angel, you have to be brought into close places in order to enjoy
this manifestation. The fact is, your very life must be suspended
on a thread, as it were. If you want to see your Saviour, be
willing to come to that point where no mortal arm can rescue, no
earthly power save! When all other things fail, when everything
else proves futile and fruitless, then perhaps your Saviour and
your Redeemer may appear; his arm is not shortened that he cannot
save, nor his ear heavy that he cannot hear; and when help on all
sides appears to fail, my arm shall save, my power shall rescue,
and you shall hear my voice, saith the Lord.
125
"Him that overcometh will I make a pillar in the temple of my
God," &c. The Father has overcome, the Saviour has overcome, and
the angels are overcoming like we are. But let me here observe,
it is a good deal with the angels, in my opinion, as it is with
us.
125
We who have been in the Valley some length of time, feel that we
are at home, and in a goodly place, chosen of God, a secret
habitation surrounded by mountains, walled in by natural
barriers, where we are secluded from the world, and inhabiting a
little world by ourselves. We know the world is opposed to our
doctrine. Now if one of us were required to go abroad among the
nations, a spirit of patriotic devotion to the interests of God's
kingdom, would stimulate us to forego all the pleasures of
domestic life, to earn a crown of glory, and shine as stars in
the firmament for ever and ever; when, if we consulted our own
individual feelings and interest only, we would say, "O that we
might remain at home, and not go out and be buffeted by a cold
and heartless world!" We would rather remain with our friends,
and bask in the sunshine of their good will and favor, and enjoy
life as we pass along; but to go out into the world, and meet its
scoffing sneers, it is alone for the cause and kingdom of God's
sake; and for the sake of this, we not only long to go abroad to
the nations of the earth, but to do every thing that is laid upon
us to do.
126
Look at the angels of heaven. If there are so many millions of
them, and they manifest such an interest for the welfare of
mortals, why do they not come, and visit us more? They may have
the same feeling in relation to coming to this earth, that we
would have in going to the nations of the world. If they are
sent, they will go; but if not sent, it is very likely they will
stay at home, as we will. If we are sent, we will go; if we are
not sent, we are glad to stay at home. This, then, I presume, is
their feeling; hence it has become proverbial in the world, that
angels' visits are few and far between. And let me here observe,
that when a servant of God, clothed with the spirit of his
calling, enters a house, a town, or a country, he feels the
spirit in a moment that prevails in that house, country, or
people among whom he comes. For instance, if he lands upon the
shores of a foreign country, the moment his feet press their
soil, their spirit presses his heart! he senses it; and if the
spirit that reigns in the country is diverse to the Spirit of
God, he feels it painful to his heart; and it is upon this
principle that the Saviour said to the disciples, "And into
whatsoever house ye enter, first say, Peace be to this house. And
if the son of peace be there, your peace shall rest upon it: if
not, it shall turn to you again." Then when a servant of God
enters a strange place, and he feels the son of peace there, let
his peace come upon that people, house, and city. If he feels
there is an adverse power that holds the sway there, his peace
must return to him, and he must go his way after he has
faithfully discharged his duty.
126
I recollect once in a certain place in England, when travelling
along with brother Kimball, it was in a country town called
Chatburn, where the people were humble, simple, and honest; they
loved the truth, and were seeking for it--when we went there,
their hearts and doors were opened to receive us, and our
message. What were our feelings? We felt that the ground upon
which we stood was most sacred, and brother Kimball took off his
hat, and walked the streets, and blessed the country and the
people, and let his peace come upon it. These were our feelings.
Why? Because the people were ready to receive the word of our
testimony, and us for Christ's sake.
126
We had been to other places, where the very moment our names were
sounded, and it was known we were in a house, there was a similar
spirit manifested as there was in the days of Lot, when the Angel
came to his house to warn him to flee from Sodom; for a mob was
raised at once, and demanded the strangers to be given up to
them. We have been in places where the mob demanded us to be
given up to them; but we were shielded by friends, and God always
opened a way of escape for us. Wherever there is a spirit
congenial with the Spirit of God, and a loyalty to the kingdom of
the Most High, you will find a hearty welcome, and you are glad
to go there.
126
If we, whose sensibilities are benumbed by this veil of flesh
which is around us, have discernment to discriminate where the
son of peace is, the angels, who are not clogged as we are, whose
sensibilities are keener than ours, do you not think when they
approach the world, they know where the son of peace is? In the
last days, I will take peace from the earth, saith the Lord by
one of the ancient writers, and they shall kill one another. And
there was given a great sword unto him that sat on the red horse.
And the nations will be armed against each other. The angels are
not fond to descend to this world, because of the coldness of the
spirit that reigns in it; they would rather remain in heaven
around the throne of God, among the higher order of
intelligences, where they can enjoy life, and peace, and the
communion of the Holy One. When they are sent, they will come;
but they are tolerably well advanced among them that overcome.
126
These are some of the reasons why they do not mingle with us, why
we cannot see them. But let me tell you, brethren and sisters, if
we will be united as the heart of one man, and that general union
of spirit, of mind, be fastened upon the Lord Jesus Christ, we
shall draw down celestial intelligence by the Spirit of God, or
by angels who surround the throne of the Most High. It is an
electric wire through which and by which intelligence comes from
heaven to mortals; it is only necessary for the word to be
spoken, and the power of it is at once felt in every heart.
127
"Him that overcometh will I make a pillar in the temple of my
God," &c. Do we ever wish to see the time when we can retire from
the scenes of every day life, to the temple of God, and go no
more out? Are we looking for a period of this kind? Yes, when we
shall be made pillars in the temple of our God. We know when a
pillar is placed in a building, it is placed there to remain,
pillars are not often removed. All pillars are considered
permanent; they are not to be taken away, because the removing of
them endangers the safety of the building. In order to be made
pillars in the temple of our God, what are we to do? WE MUST
OVERCOME.
127
Let it be remarked, that the disposition so prevalent in the
hearts of many, not to abide the counsel of their superiors, has
to be overcome; it must be slain, and laid prostrate at our feet;
and we must say we came not to do our own will, but the will of
him that sent us. We came to do the will of him to whom we have
plighted our faith, to uphold him as our leader, lawgiver, and
Seer. We have got to overcome the inclination to revolt at the
idea, and be brought into complete submission, and union of
spirit.
127
"O," says one, "how does this look, to be slaves, to have no mind
or will of our own, but lie swallowed up in the will of another,
and thus become tools, machines, slaves, and not free men, and
independent like other people!" Well, my dear friends, I will
tell you how it was in heaven. There was a disposition once in
heaven that preferred to be independent enough to chalk out its
own course. The rebellious angels undertook it, and what became
of them? They fought against the throne of God, and were cast
down, to be reserved in chains of darkness, unto the judgment of
the great day. Yes, they are reserved there, and that is their
glory, and the honor that is attached to them for being
independent, and declaring in the presence of God their
independence--instead of deriving any advantage from this course,
down they went to their reward.
127
I will advance a sentiment by Paul the Apostle, showing that we
were there at the time that notable controversy was going on, and
no doubt we took an active part with them who sustained the
throne of God, and we were therefore permitted to come to this
world and take upon us bodies. The devils that fell were not
permitted to enjoy this privilege; they cannot increase their
generation; glory to God, they cannot do it, but we have the
power of multiplying lives; this is what they are angry about.
Says Paul, "Do ye not know that the Saints shall judge the world?
And if the world shall be judged by you, are ye unworthy to judge
the smallest matters?" Is it possible that these Elders and
servants of the Most High, who are going abroad among the
nations, will have power to judge the nations of the earth? Says
one, "God will do it, and not man." Now, for instance, I am
building a house, and it is said Solomon built a temple, but do
you suppose Solomon quarried the rock, laid it up, &c.? No, but
he gave directions to others; and it is said Solomon built a
temple; so God will judge the world. The Almighty Ruler will
instruct His servants to do it, and the Saints will give the
grand decision, and the nations that have slain them will have to
bow to their word.
128
What says the good Book again? "And he that overcometh, and
keepeth my works unto the end, to him will I give power over the
nations; And he shall rule them with a rod of iron; as the
vessels of a potter shall they be broken to shivers; even as I
received of my Father." Do we not expect to overcome and have
power over the nations? Yes. Says Paul, the Saints shall judge
the world; not only this, but they shall judge angels. "Why,"
says one, "I thought that angels were greater in might and power
than we, and is it possible that we, the servants of God, are
going to judge angels? You are surely exalting yourselves above
all that is called God; for God shall judge the world." How is it
that we do not recollect anything now that took place before we
took upon us these bodies? When we lay them off we shall remember
every thing, the scenes of those early times will be as fresh in
our view as the sun was this morning when he rose over the
mountains. The Saints will say to their fallen brethren, You were
arrayed under the command of Lucifer, and fought against us; we
prevailed, and it now becomes our duty to pass sentence against
you, fallen spirits. You have been reserved to this condemnation,
and bound with a chain. With what chain? That you could not
multiply your race. There were limits put to you that you could
not increase. It was never said to you, Go forth into hell and
multiply; but it was said to man, Go forth and increase on the
earth. Here were stakes set they could not go beyond, and this is
what they are angry about, this makes a hell to them, because
they "can't do it." They see the superiority of the Saints who
have kept their first estate, and they are envious, and now it
becomes the Saints' duty to pass sentence upon them. The Saints
shall judge angels, even those spirits who kept not their first
estate, and have been a long time in chains like criminals who
are kept in bondage to await their sentence. It will be the
prerogative of the servants of God to pass a decision upon them,
and not only upon them, but upon the world, among whom they have
been associated, and having combined in them the judicial power,
and power of witness, they will have power to judge and
determine, for the Saints shall judge the world.
128
How will the wicked feel when they come up at the last day, (or
at some day, be it last or middle,) how will they feel when they
see, perhaps one whom they have persecuted, one whom they have
killed as an impostor, or because they said he was an impostor,
when they see that person exalted upon the judgment seat, and
they themselves arraigned before him, and compelled to hear from
his lips their sentence? Sadly will they be mistaken. Says the
Saviour, "If they have persecuted me they will also persecute
you." They knew him not, neither did they know his disciples.
Well did the Saviour say at one time, "Father forgive them, for
they know not what they do." They did not understand the power
that was lodged in the breast of their victim; but when the day
of his wrath will come, they will say to the mountains and rocks,
"Fall on us, and hide us from the face of him that sitteth on the
throne, and from the wrath of the Lamb; for the great day of his
wrath is come, and who shall be able to stand?" It will not only
be the Lamb that will come in the clouds of heaven with power and
great glory, but his angels and Saints that have gone before him;
these are they that will come with him; myriads of spirits will
come, wafted as it were through the air to earth's cold regions
to call the sons of men to an account for their doings.
129
Now, "him that overcometh will I make a pillar in the temple of
my God," and "he that overcometh to him will I give power over
the nations." Do you want to overcome this worldly ambitious
spirit that is ever burning to be independent, that is, self
sufficient and proud? Overcome this, and bring every power and
faculty of the soul into subjection to the power of the Most
High, and you are safe. What have you to overcome next? You have
to overcome that untiring disposition to do wrong, to overreach
your neighbor, that thereby you may acquire for yourselves a
paradise or heaven in this world, while in its fallen state.
Remember this one thing, if you want to be free from the curse.
You know it is said, "It is easier for a camel to go through the
eye of a needle, than for a rich man to enter into the kingdom of
God." Who then can be saved? Again, says the Saviour, "With men
this is impossible, but with God all things are possible." Let me
show you the philosophy of this, why it is impossible for a rich
man to enter into the kingdom of God. God said in the beginning,
"Cursed be the ground for thy sake;" that is, earth and earthly
things are cursed. Now the man who has the most of it has the
greatest amount of the curse; therefore if a man acquire a great
deal of earthly things, he acquires a great deal of this curse.
For they that will be rich are made to pass through many sorrows,
and they have to harden their heads and their faces, and oppress
the poor to acquire it; and when they have acquired it, what have
they got? It is to them something like a red hot ball in the
hands of a child, it burns; they have acquired it, and have got a
great curse along with it. It is hard for such to enter into the
Kingdom of God. The gate is narrow, and the curse is wide, so if
they wish to go in at that gate, they must be stripped, and
become destitute of the love of this world's goods. I recollect a
beautiful illustration of this in the case of the rich man, and
Lazarus that was poor, and full of sores, and who lay at the rich
man's gate. There was the rich man clothed in fine linen, and
fared sumptuously every day. By and by he died, and went to hell,
and saw Abraham afar off with the same poor Lazarus in his bosom.
Says the rich man, "Father Abraham, have mercy on me, and send
Lazarus, that he may dip the tip of his finger in water, and cool
my tongue; for I am tormented in this flame." He was so humbled
as to accept one drop of water from Lazarus, who while he lay at
the rich man's gate was ready to eat the crumbs that fell from
his table. How reverse the scene. Abraham, with the kind feelings
of a father, at the same time with that justness and dignity
which is ever the characteristic of the upright, said, "Son,
remember that thou in thy life time receivedst thy good things,
and likewise Lazarus evil things; but now he is comforted, and
thou art tormented." His arm was too short to reach that one drop
of water to him, for there was "a great gulf fixed: so that they
which would pass from hence to you cannot; neither can they pass
to us, that would come from thence." The scene was changed. This
is enough to admonish us, and to make us adopt the advice of the
Saviour, "Seek ye first the kingdom of God, and his
righteousness; and all these things shall be added unto you."
130
When should we want to be rich? When the curse is taken from the
earth. We do not want the earth while it is cursed, for "cursed
be the ground for thy sake," &c. Let the world that love darkness
rather than light, be heirs of the curse if they will; but do not
let us seek after it with too greedy hearts, until the curse is
taken away; and when the curse is rebuked, and the earth
undergoes such a change that it will shine forever and ever, and
there is no night there, then we may have it, and it will do us
good. It is like this--We say that wheat and barley are excellent
when we use them in their native state; but when we extract the
spirit from these grains, and drink it, it intoxicates; when they
are used in their native state, they make bread which gives life
to the body, while in the other state, they destroy. So the
earth, when the curse is taken away, will sustain an endless
life. Though the figure is not altogether correct, still it
serves to illustrate the principle. The Saviour did not say the
Saints should inherit the earth while the curse was upon it, but
he said, "Blessed are the meek: for they shall inherit the
earth." He will not give them something to destroy them, but they
have got to stay until the earth has fulfilled the measure of its
creation; and then the angel will raise his hand to heaven, and
swear that time shall be no longer. What becomes of the earth
then? Why, says the prophet, it shall "reel to and fro like a
drunkard, and shall be removed like a cottage; and the
transgression thereof shall be heavy upon it, and it shall fall,
and not rise again." If the earth falls, which way will it go, up
or down? Tell me, ye wise men, ye philosophers. Will not the
greatest and most powerful planet attract it whether it goes up
or down? for the greater bodies attract the lesser. If the earth
falls, and is not to rise again, it will be removed out of its
present orbit. Where will it go to? God says He will gather all
things into one; then He will gather the earth likewise, and all
that is in it, in one. The gathering will be upon a larger scale
in time to come; for by and by the stars of Heaven will fall.
Which way will they go? They will rally to a grand centre, and
there will be one grand constellation of worlds. I pray that we
may be there, and shine among those millions of worlds that will
be stars in the Almighty's crown.
130
The earth will have to be removed from its place, and reel to and
fro like a drunkard. The fact is, it has got to leave the old
track in which it has roamed in time passed, and beat a new
track; and saith the Lord, "come up here." What is He going to do
with it? Why, take it where the sun will shine upon it
continually, and there shall be no more night there; and the hand
of God will wipe away the tears from all faces. "Come up here, O
earth! for I want the Saints who have passed through much
tribulation to be glorified with you, and then I will give the
earth to the meek. For I will take the curse from it, and rebuke
the destroyer for your sakes, and bring all things in subjection
to you, and you shall dwell in everlasting light." Now it is half
day and half night, but I tell you it is not going to be half and
half, but there will be no night there. We have but one sun to
shine upon us, but when the earth is taken out of this orbit, it
will come in contact with the rays of other suns that illuminate
other spheres; their rays will dazzle our earth, and make the
glory of God rest upon it, so that there will be no more night
there.
130
Is it possible, then, that there are worlds reserved in eternal
night, in an eternal eclipse, rolling in the shade? What is their
use? They are the homes of them that love darkness rather than
light; and it shall be said unto them, Depart, ye cursed, into
outer darkness. There are planets that revolve in eternal
darkness, that you who love darkness rather than light may go and
find your own home. There is a place prepared for every body, no
matter what their character. Says the Saviour, "I go to prepare a
place for you." There is a place for every person. There is a
place for every body that comes into this Valley, if they can
only find it. So there is a place in yonder world for every
person; but to him that overcometh will I give power over the
nations, and he shall be a pillar in the Temple of my God, and go
no more out.
130
If there is any thing in this world my soul desires the most, it
is that I may overcome, and be made a pillar in the Temple of my
God, and remain at home in the society that is continually
warming my spirit, encouraging my feeling, with that which is
congenial with every principle of my nature; let me bask in their
goodly presence, live in their affections, dwell forever in the
midst of their society, and go no more out. And may God in His
mercy help us all to overcome every obstacle, and endure
hardships like good soldiers of the Lamb, and dwell eternally in
the mansions of light; which may God grant for Christ's sake.
Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, April 6, 1853
Brigham Young, April 6, 1853
THE TEMPLE CORNER STONES--THE APOSTLESHIP, &c.
A sermon delivered by President B. Young, in the Tabernacle,
Great Salt Lake City, April 6, 1853, at the General Conference.
131
We have assembled together this afternoon to continue the
business of the Conference, a portion of which I feel should be
devoted to instruction, teachings, traversing the experience of
the Church, or in any way the Spirit of the Lord shall manifest.
131
The special business that has to be transacted in a Conference
like this, can be done very quickly--perhaps we might do all that
is necessary in half a day, or in a day at the furthest.
131
We came together for the purpose of worshipping the Lord, and
many have come from a distance, who wished to come up here and
join with their brethren in contemplating the work of the last
days, and in speaking to each other comforting words, for it is a
very agreeable exercise, on occasions like this, as well as in
other meetings, to rehearse over to each other the scenes of
life, the feelings of the heart, the tragedies that have passed
among us, the difficulties we have surmounted, and the days,
months, and years we have been brought through.
131
I will say, for one, so far as it concerns my own feelings, my
brethren are at liberty to talk about that that is in their
hearts. This is my privilege, and I wish it to be understood that
it is the privilege of those who shall address this Conference.
If they want to preach us a discourse on doctrine--on the
gathering of Israel, for instance, they are at liberty so to do.
If any one wishes to preach the first principles of the
Gospel--repentance and baptism, with the gifts, he is at liberty.
131
Were it not that our bodies have to be fed and clothed, I would
propose that we tarry here a few months, to give all a chance to
speak, to exhort, to pray, to prophesy, to sing, to speak in
tongues, or to do whatsoever the Spirit should manifest unto
them. But our work is a work of the present. The salvation we are
seeking is for the present, and, sought correctly, it can be
obtained, and be continually enjoyed. If it continues to-day, it
is upon the same principle that it will continue to-morrow, the
next day, the next week, or the next year, and, we might say, the
next eternity.
131
If we are saved, we are happy, we are filled with light, glory,
intelligence, and we pursue a course to enjoy the blessings that
the Lord has in store for us. If we continue to pursue that
course, it produces just the thing we want, that is, to be saved
at this present moment. And this will lay the foundation to be
saved for ever and for ever, which will amount to an eternal
salvation.
132
Brethren, we have accomplished the design of our hearts, that we
listed to accomplish. And really, this thought inadvertently
rushes upon my mind--Wherein have we not accomplished all we have
listed to do? not only in excavating the earth, and laying down
the Corner Stones in the centre of the main body of the building
we shall rear for the Temple, but wherein we have contemplated
doing one thing we have not done, to build up the Kingdom of God?
If there has been a failure, it does not occur to my mind at
present. I cannot now recall to my mind one circumstance of that
kind, with all the mobbing, driving, and afflictions that this
people have passed through.
132
Through the enemy had power to kill our Prophet, that is, kill
his body, did he not accomplish all that was in his heart to
accomplish in his day? He did, to my certain knowledge, and I
have many witnesses here that heard him declare that he had done
everything he could do--he had revealed everything that could be
revealed at present, he had prepared the way for the people to
walk in, and no man or woman should be deprived of going into the
presence of the Father and the Son, and enjoying an eternal
exaltation, if they would walk in the path he had pointed out.
132
From the day that he fell, until this day, if there is one item
of business, if there is one thing that should have been done by
this people, that has not been done, I cannot call it to mind,
though it looked gloomy for a month or six weeks past, the
weather being so unfavorable with regard to being ready to lay
those Corner Stones, to-day.
132
I am happy to say that there has been a great deal of faith
manifested by the Saints, and, through that faith, the Lord has
granted unto us the desire of our hearts, or else the devil has
been sent on an errand another way, and has forgotten himself. I
do not think, however, he need trouble himself much about the
world, for he has them secure enough. Perhaps he may have slept a
little too long, as he has not been here on this notable day. I
attribute it to our Father in heaven, for giving us this
beautiful weather to-day.
132
The congregation was not accommodated as we desired. We should
have been pleased if they could have been so situated that all
could have heard the orations and prayers that were made upon
those four stones; but they will be in print, so you can read
them at your leisure.
132
I do not like to prophesy much, I never do, but I will venture a
guess, that this day, and the work we have performed on it, will
long be remembered by this people, and be sounded as with a
trumpet's voice throughout the world, as far, as loud, and as
long as steam, wind, and the electric current can carry it. It is
a day in which all the faithful will rejoice in all time to come.
132
Some will inquire, "Do you suppose we shall finish this Temple,
brother Brigham?" I have had such questions put to me already. My
answer is, I do not know, and I do not care any more about it
than I should if my body was dead and in the grave, and my spirit
in Paradise. I never have cared but for one thing, and that is,
simply to know that I am now right before my Father in Heaven. If
I am this moment, this day, doing the things God requires of my
hands, and precisely where my Father in Heaven wants me to be, I
care no more about to-morrow than though it never would come. I
do not know where I shall be to-morrow, nor when this Temple will
be done--I know no more about it than you do. If God reveals
anything for you, I will tell you of it as freely as to say, go
to City Creek, and drink until you are satisfied.
133
This I do know--there should be a Temple built here. I do know it
is the duty of this people to commence to build a Temple. Now,
some will want to know what kind of a building it will be. Wait
patiently, brethren, until it is done, and put forth your hands
willingly to finish it. I know what it will be. I am not a
visionary man, neither am I given much to prophesying. When I
want any of that done I call on brother Heber--he is my Prophet,
he loves to prophesy, and I love to hear him. I scarcely ever say
much about revelations, or visions, but suffice it to say, five
years ago last July I was here, and saw in the Spirit the Temple
not ten feet from where we have laid the Chief Corner Stone. I
have not inquired what kind of a Temple we should build. Why?
Because it was represented before me. I have never looked upon
that ground, but the vision of it was there. I see it as plainly
as if it was in reality before me. Wait until it is done. I will
say, however, that it will have six towers, to begin with,
instead of one. Now do not any of you apostatize because it will
have six towers, and Joseph only built one. It is easier for us
to build sixteen, than it was for him to build one. The time will
come when there will be one in the centre of Temples we shall
build, and, on the top, groves and fish ponds. But we shall not
see them here, at present.
133
The First Presidency proceeded to the south-east corner, to lay
the first stone, though it is customary to commence at the
north-east corner--that is the beginning point most generally, I
believe, in the world. At this side of the equator we commence at
the south-east corner. We sometimes look for light, you know,
brethren. You old men that have been through the mill pretty
well, have been inquiring after light--which way do you go? You
will tell me you go to the east for light? So we commence by
laying the stone on the south-east corner, because there is the
most light.
133
Just as quick as the minutes of this day's proceedings are out,
there will be Elders, High Priests, and Seventies, inquiring
whether the same order has been carried out to-day, as was
observed in laying the Corner Stones of the other Temples. I want
to give you a little history of it, that you may know.
133
When the corner stones were laid in Kirtland, they had to pick up
boys of fifteen and sixteen years of age, and ordain them Elders,
to get officers enough to lay the Corner Stones. The Quorum of
the Twelve, and the High Council, and many other authorities that
now exist, were not then in existence. Joseph presided over the
Church, by the voice of the Church.
133
Perhaps it may make some of you stumble, were I to ask you a
question--Does a man's being a Prophet in this Church prove that
he shall be the President of it? I answer, no! A man may be a
Prophet, Seer, and Revelator, and it may have nothing to do with
his being the President of the Church. Suffice it to say, that
Joseph was the President of the Church, as long as he lived: the
people chose to have it so. He always filled that responsible
station, by the voice of the people. Can you find any revelation
appointing him the President of the Church? The keys of the
Priesthood were committed to Joseph, to build up the Kingdom of
God on the earth, and were not to be taken from him in time or in
eternity; but when he was called to preside over the Church, it
was by the voice of the people; though he held the keys of the
Priesthood, independent of their voice.
133
I want the Elders of Israel to reflect upon this subject. I would
be glad to teach you something, that you may not get into such
snarls as heretofore. You make me think of a child that is trying
to make rope of a parcel of old thrums, until he gets the whole
into snarls. It is so with the Elders of Israel as touching their
ideas of the Priesthood.
134
Now hear me, and I will try to talk so that you can understand. I
will presume to go a little further than I did, with regard to
the President of the Church, and say to this people, a man might
have visions, the angels of God might administer to him, he might
have revelations, and see as many visions as you could count; he
might have the heavens opened to him, and see the finger of the
Lord, and all this would not make him the President of the
Church, or an Elder, a High Priest, an Apostle; neither would it
prove that he was even a Saint: something else is wanted to prove
it. Why I mention this, is because of the frailty, weakness, and
short-sightedness of the people. If a man should come and tell
you he had had a vision, and could appear to substantiate his
testimony that he had had the heavens opened to him, you would be
ready to bow down and worship him; and he might be, at the same
time, perfectly calculated to destroy the people--one of the
biggest devils on earth. He would appear to be one of the finest
of men, to be honest and unassuming, and come with all the grace
and generalship of the devil, which is so well calculated to
deceive the people. Admit this to be the case.
134
If you ask me what will prove a man or woman to be a Saint, I
will answer the question. "If you love me," says Jesus, "you will
keep my sayings." That is the touchstone. If you love the Lord
Jesus Christ, and the Father, you will keep the commandments of
the Son--you will do his will. If you neglect to do this, you may
have all the visions and revelations that could be bestowed upon
a mortal being, and yet be nothing but a devil. Why I use this
expression is because when a man's mind is enlightened, and he
turns from that light to darkness, it prepares him to be a devil.
A man never knew how to be wicked, until light and truth were
first made manifest to him. Then is the time for men to make
their decision, and if they turn away from the Lord, it prepares
them to become devils.
134
Now, I want to go back, for I have wandered on a little with
regard to laying the Corner Stones, and take up the Apostleship,
in connexion with this. Let me ask the High Priests' Quorum a
question, in order to bring out the thing I wish to lay before
you. I ask the High Priests, from whence does the Apostleship
grow? Does it grow out of the High Priesthood? I will venture to
say, if I was not here to-day, and this question was proposed for
debate, you would find the Elders in this congregation, perhaps,
nearly equally divided on the point. There would be as many High
Priests to say the Apostleship grows out of the High Priesthood,
as there would to say it does not. Let me answer the question.
Now recollect that the High Priesthood, and the Lesser
Priesthood, and all the Priesthood there is, are combined,
centered in, composed of, and circumscribed by, the Apostleship.
Brethren, did you ever know that before? If you had read that
book attentively, [pointing to the Book of Covenants,] it would
have told you the story as I am now telling it to you, yet the
High Priests did not know it.
134
I speak thus to show you the order of the Priesthood. We will now
commence with the Apostleship, where Joseph commenced. Joseph was
ordained an Apostle--that you can read and understand. After he
was ordained to this office, then he had the right to organize
and build up the kingdom of God, for he had committed unto him
the keys of the Priesthood, which is after the order of
Melchizedek--the High Priesthood, which is after the order of the
Son of God. And this, remember, by being ordained an Apostle.
135
Could he have built up the Kingdom of God, without first being an
Apostle? No, he never could. The keys of the eternal Priesthood,
which is after the order of the Son of God, are comprehended by
being an Apostle. All the Priesthood, all the keys, all the
gifts, all the endowments, and everything preparatory to entering
into the presence of the Father and of the Son, are in, composed
of, circumscribed by, or I might say incorporated within the
circumference of, the Apostleship.
135
Now who do we set, in the first place, to lay the Chief, the
South East, Corner Stone--the corner from whence light emanates
to illuminate the whole fabric that is to be lighted? We begin
with the First Presidency, with the Apostleship, for Joseph
commenced, always, with the keys of the Apostleship, and he, by
the voice of the people, presiding over the whole community of
Latter-day Saints, officiated in the Apostleship, as the first
president.
135
What comes next in the Church? I will now refer you directly to
the building up of the Kingdom of God in the last days. What do
we see next? Joseph as an Apostle of the Lamb, with the keys of
the eternal Priesthood committed unto him by Peter, James, and
John. What for? To build up the Kingdom of God on the earth. Next
grows out an office pertaining to the temporal affairs of this
Kingdom, the keys of which are committed to man on the earth,
preparatory to its establishment, preparatory to its spreading,
growing, increasing, and prospering among the nations. The next
step we see taken by the Lord, is to provide for the body,
therefore some person must be appointed to fill this office, to
stand side by side with this Apostle, this first President. Who
was it? It was not brother Hunter. Who was it? It was brother
Partridge. We see brother Partridge was called to fill that place
before there was an Elders' Quorum, or a High Priests' Quorum, in
existence, yea, before the thing was talked of, and also before
the Twelve Apostles were chosen, not, however, before the
revelation was given to signify there would be such a Quorum.
135
We see this Apostle with the keys of the Priesthood to build up
the Kingdom, to give light to those who were in darkness, to
succor those who were feeble, to sustain the trembling, to
administer salvation to the penitent, and to be a stay and a
staff to those who were ready to fall. We see this gigantic
Apostle thus standing forth, clothed with the authority of
heaven, to build up His cause on the earth. Him the Lord told to
call a Bishop. So the Bishop was the next standing authority in
the Kingdom of God; therefore we set the Bishop at the second
corner of the building. The Melchizedek Priesthood, with the
altar, fixtures, and furniture belonging thereunto, is situated
on the East, and the Aaronic Priesthood belongs in the West;
consequently the Presiding Bishop laid the second stone.
135
Do you ask, was it so in the other buildings? I do not know,
neither do I care.
135
The High Priests' Quorum--do they come next in order, do they
next step into the field? No, not particularly, any more than the
Elders, nor the Elders any more than the High Council, nor the
High Council any more than the Teachers, Deacons, or Priests. The
High Priests' Quorum is a standing Quorum, abiding at home. So is
the Elders' Quorum; but the place of the Bishop is in the
temporal affairs in the Church; so then what shall we say? Why,
out of due respect to the High Priesthood, which is nothing more
than what is right and reasonable, that we should honor the
Priesthood that God has bequeathed to us, we say to the High
Priests, lay the third corner stone.
136
We started at the South East Corner, with the Apostleship; then
the Lesser Priesthood laid the second stone; we bring them in our
ranks to the third stone, which the High Priests and Elders laid;
we take them under our wing to the North East Corner Stone, which
the Twelve and Seventies laid, and there again join the
Apostleship. It circumscribes every other Priesthood, for it is
the Priesthood of Melchizedek, which is after the order of the
Son of God.
136
To say a man is an Apostle, is equal to saying that a man is
ordained to build up the Kingdom of God from first to last; but
it is not so by saying he is ordained a High Priest. The
Bishopric by right belongs to the literal descendants of Aaron,
but we shall have to ordain from the other tribes, men who hold
the High Priesthood, to act in the Lesser, until we can find a
literal descendant of Aaron, who is prepared to receive it.
136
The Lesser Priesthood then, you perceive, comes within the
purview of the Apostleship, because a man that holds it has a
right to act or officiate as a High Priest, as one of the High
Council, as a Patriarch, as a Bishop, Elder, Priest, Teacher, and
Deacon, and in every other office and calling that is in the
Church, from first to last, when duty demands it.
136
This is the order of the Priesthood, brethren. I felt as though I
wished to make some remarks upon this subject on the Temple
ground; but dismissing the congregation hurt me much. I wanted to
make some remarks at the same time, but I despaired of making you
hear, so I thought I would omit speaking in the open air, and say
what I had to say in the Tabernacle.
136
I know what was done at Nauvoo; it was all right. Everything is
right with me. There the Twelve were called to lay the North West
Corner Stones, if I mistake not. However, it is no matter, they
were just as well there, as anywhere else. But to take up the
Priesthood in its perfect order and form, you perceive that the
Apostleship circumscribes everything in the Church of God on
earth. This is the order, and I have endeavored to carry it out
before you, that you all might know hereafter, what is the true
order, as far as it can be exhibited in the laying of Corner
Stones. So far as simply laying a corner stone is concerned, one
corner is just as good to me as another.
136
I will give you the explanation why we proceeded as we have. It
was suggested to me, that perhaps the Twelve would feel better to
lay the second stone. When I told them the fourth stone was the
stone they should lay, it struck my mind that I was ordained an
Apostle; and I still belong to the Apostleship; did you ever cut
me off, brethren? [Voices in the stand, No.] It struck my mind if
you wanted to lay the second stone, you did not feel that you had
the Apostleship in you, or you did not feel like as I did; for it
is the beginning and the end, the height, depth, length, and
breadth of all that is, that was, and ever can be to all
eternity. I have not heard that there were any feelings about the
matter, only somebody suggested the thing. It was three of the
Twelve, then, that laid the first stone, and then the Quorum of
the Twelve laid the fourth.
137
Now will it cause some of you to marvel that I was not ordained a
High Priest before I was ordained an Apostle? Brother Kimball and
myself were never ordained High Priests. How wonderful! I was
going to say how little some of the brethren understood the
Priesthood, after the Twelve were called. In our early career in
this Church, on one occasion, in one of our Councils, we were
telling about some of the Twelve wanting to ordain us High
Priests, and what I said to brother Patten when he wanted to
ordain me in York State: said I, brother Patten, wait until I can
lift my hand to heaven and say, I have magnified the office of an
Elder. After our conversation was over in the Council, some of
the brethren began to query, and said we ought to be ordained
High Priests; at the same time I did not consider that an Apostle
needed to be ordained a High Priest, an Elder, or a Teacher. I
did not express my views on the subject, at that time, but
thought I would hear what brother Joseph would say about it. It
was William E. McLellin who told Joseph, that I and Heber were
not ordained High Priests, and wanted to know if it should not be
done. Said Joseph, "Will you insult the Priesthood? Is that all
the knowledge you have of the office of an Apostle? Do you not
know that the man who receive the Apostleship, receives all the
keys that ever were, or that can be, conferred upon mortal man?
What are you talking about? I am astonished!" Nothing more was
said about it.
137
I know that Joseph received his Apostleship from Peter, James,
and John, before a revelation on the subject was printed, and he
never had a right to organize a Church before he was an Apostle.
137
I have tried to shew you, brethren, as briefly as possible, the
order of the Priesthood. When a man is ordained to be an Apostle,
his Priesthood is without beginning of days, or end of life, like
the Priesthood of Melchizedek; for it was his Priesthood that was
spoken of in this language, and not the man.
137
When I arose to address you, I wanted to talk to you a little of
my experience in practical "Mormonism," but I have not had time,
and have talked long enough already. I have been round about it,
you know, for it is all inside of what I have been telling you.
137
May the Lord bless you forever in the name of Jesus Christ. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Parley
P. Pratt, July 1776
Parley P. Pratt, July 1776
DECLARATION OF INDEPENDENCE--CONSTITUTION OF THE UNITED
STATES--DISCOVERY,
COLONIZATION, AND PROGRESS OF AMERICA--DESPOTIC
NATIONS--INFLUENCE
OF AMERICA FOR THE UNIVERSAL PREVALENCE OF LIBERTY.
An oration delivered by P. P. Pratt, at Great Salt Lake City,
1853,
on the anniversary of the 4th of July, 1776.
138
Friends and Fellow Citizens--We have been edified and instructed
today, our hearts have been warmed, an our minds entertained with
a variety. Shall I say interspersed with music? No, for it has
all been music, whether flowing from the hearts of our fellow
citizens, or produced by the skill of our bands in the use of
musical instruments. All has been music--music to the ear, and
poetry to the heart. We have had a variety, all tending, however,
to one point, all chiming in one common harmony, without a
jarring string. We have had the gushing eloquence of youth,
kindled as it were with liquid fire, portraying the glories of
our country, and touching upon some portion of its history.
138
Our sympathies, and feelings of patriotism, have been moved in
listening to the items relating to the "Mormon Battalion"--their
sufferings upon the plains of Sonora, and the variety of scenes
of joy, and sorrow, and patriotism; and the results in their
march. We have had portrayed before us at one moment the opening
of the treasures of the western mines, and the cause that led to
it, pouring into the treasuries of nations, as it were, a stream
of gold. At another moment we have been entertained with a view
of the results of the actions of our fathers, and the causes that
led to the great Declaration of Independence, and to the
statement of the principles contained in that instrument, which
was read to day; contemplating, not only the direct bearing of
those actions of our fathers in setting a nation free, but the
indirect bearing and influences of such movements upon the whole
world of mankind--upon the destiny of the race of which we form a
part.
138
At another moment we have listened to the grave eloquence of
official gentlemen, portraying the history of our fathers in the
anxious movements that finally resulted in the establishment and
in the maintenance of those great principles and truths put forth
in the Declaration. In short, we have had a variety, and we have
had entertainment that has been profitable to the mind, and that
has caused us to reflect. And as to the display of eloquence,
poetry, music, and above all of patriotic feeling, good
sentiment, and wholesome doctrine, what is there left?
138
I, for one, feel, in rising under these circumstances, as though
I would rather sit and contemplate, and reflect upon the history
of the past, and the glorious prospect of the future. But on the
other hand, I feel willing as a fellow citizen to contribute my
mite, realizing at the same time my own weakness, and not having
had time to prepare anything in writing.
138
I will express my ideas, or rather a few of them, in regard to
the Constitution of our own country, and its political
principles, of their effects, and of the results of the movements
which gave rise to that Constitution. The longer I live, and the
more acquainted I am with men and things, the more I realize that
these movements, and particularly that instrument called the
Constitution of American Liberty, was certainly dictated by the
spirit of wisdom, by a spirit of unparalleled liberality, and by
a spirit of political utility. And if that Constitution be
carried out by a just and wise administration, it is calculated
to benefit not only all the people that are born under its
particular jurisdiction, but all the people of the earth, of
whatever nation, kindred, tongue, religion, or tradition, that
may seek to take a shelter under its banner. It seems broad
enough, and large enough, to receive and protect all that may be
in any way deprived of the common rights of man. It was doubtless
dictated by the spirit of eternal wisdom, and has thus far proved
itself adequate to the wants of the nation, and to the wants of
all mankind that have seen fit to attach themselves to it, to
come under its protection, and share in its blessings.
139
The great question, as has been before observed to-day more than
once, is, not the operations of the instruments, the beauty of
the writing, the formation of the language, or the principle of
liberty guaranteed therein, but the administration of those
principles. For instance, paper itself cannot enforce its own
precepts; and unhallowed principles in the people, or in the
rulers which they choose, may pervert any form of government,
however sacred, true, and liberal. They may overthrow and destroy
the practical working of those very principles, which are so
true, and so dear to us, and in which we so rejoice. It is the
living administration, after all, that is the government,
although a good form opens the way for good results, if carried
out; but if not carried out, the form becomes a dead letter. Much
depends on the feeling and action of the people in their choice
of men and measures, and much depends on the administration of
those they may choose.
139
In the principles of the Constitution formed by our fathers, and
handed down to their children, and those who should see fit to
adopt this country as theirs, there is no difficulty, that is, in
the laws and instruments themselves. They embrace eternal truths,
principles of eternal liberty, not the principles of one peculiar
country, or the sectional interest of any particular people, but
the great, fundamental, eternal principles of liberty to rational
beings--liberty of conscience, liberty to do business, liberty to
increase in intelligence and in improvement, in the comforts,
conveniences, and elegances of this life, and in the intellectual
principles that tend to progress in all lives.
140
The more I contemplate our country, the providences which have
attended it, the principles upon which it is governed, the
principles upon which the Constitution is founded, and the
practical working of it when properly carried out; the more I
look at the spirit of our institutions; and the more I
contemplate the circumstances of mankind in general; the more I
realize that which before I had scarcely thought of, that which
even the largest capacity had failed to grasp--the greatness of
the destiny of those principles. One thing is certain, in the
minds of all Christians who admit the truth of the Bible, and who
have perused its pages, and that is, there is a day coming when
all mankind upon this earth will be free. When they will no
longer be shackled, either by ignorance, by religious or
political bondage, by tyranny, by oppression, by priestcraft,
kingcraft, or any other kind of craft, but when all will
positively have the knowledge of the truth, and freely enjoy it
with their neighbors. However they may do in other points, these
points are clearly developed in that good Book which Christendom
acknowledges. This is the destiny that the Prophets of old have
predicted in regard to the race of mortals upon the earth.
Whatever principles of darkness have united to obscure ages and
generations; whatever of wrong and blood-shed might prevail;
whatever of corruption, deception, or superstition might enslave
the mind of man, and chain down his body; however the earth might
be drenched in the blood of millions; however many might be the
futile struggles of nations or individuals for liberty; yet, in
the final result, the darkness which has covered the earth will
be chased away, light will prevail, liberty triumph, mankind be
free, the nations be brethren, and none have need to say to his
neighbor, "Know ye the Lord," or the truth, which is just the
same thing; for all will know Him, from the least to the
greatest. If such is to be the final result, how natural it is
for men to look at the workings of the causes that will bring it
about, and to contemplate the great things that are growing out
of so little, comparatively speaking. When a single individual
conceived a big thought, and formed a grand design of taking an
unbeaten track, and penetrating the unexplored seas of the West,
who could have contemplated the result that has grown out of it
in about 300 and odd years?
140
On the other hand, when a few colonies, weak and feeble, settled
on these western shores, called New England, when all the grain
they had in their possession, in a little while after they
landed, might have been measured in a pint cup, who then could
have contemplated the result? Or when a few small colonies, weak
and far separated from each other by dreary miles, without the
aid of steam cars, or steam boats, or the convenience of the
telegraph to convey news from place to place with lightning
speed, were united, and by their representatives made this
Declaration we have heard to-day, and pledged themselves, though
few in number--only between two and three millions, to defend and
carry it out, who could have contemplated the result even of
that? And when these few colonies were once set free to manage
their own affairs, and, having achieved that which they so
bravely undertook to accomplish, and establish liberty, they came
together to establish a capital that should be central and
convenient for the colonies that were then strewed along the
shores--at that time who could have contemplated a nation that
would stretch its dominions and settlements from Maine to
Florida, and from the north east, washed by the Atlantic, to the
very interior of the continent then unknown to civilised man? and
that the shores of the Pacific would have formed our western
limits, its seas been whitened with our sails, and the unnumbered
millions of Asia influenced by our institutions?
140
Our hearts beat high for liberty. The valleys of the mountains,
the back bone of the American Continent, are peopled with 20 or
30 millions of free people scattered over the land, and dwelling
securely under the same banner, and now are we assembled to
celebrate the day on which freedom dawned.
140
Who can realize the present and future bearing of this? Mine eyes
have beheld the down trodden people of our ancient mother
country--England. I have contemplated the working of European
nations, not after the hearing of the ear only, but mine eyes
have beheld it. I have also beheld a portion of the great
Pacific, and seen our brethren of mankind at war with each other
in Spanish America, for I have crossed the equator, and been far
along the western shores of the Pacific. I have also seen
thousands of people of Asia, from the most despotic government on
the earth, swarming upon our western shores, dwelling under the
common banner of freedom--I mean the Chinese.
140
We have heard something to day about the prospects of annexation,
or enlargement of the dominions of the Constitution of America.
The principle of annexation of large countries is not important,
but the influence of our institutions, the pattern we set, the
working of these institutions, and their influence abroad will
bring about the same results precisely, whether it is
particularly by annexation or not. The Spanish American, who is
he? He possesses a country and resources almost unbounded. Put
that country and its resources with the United States, with the
Canadas, and I will guarantee that every man that now stands upon
the earth could be sustained by these resources, if the rest of
the world were to sink.
141
The natural elements of the American continent, that are not
developed, would sustain the world. The Spanish American
possesses a country that is rich in every thing that is
desirable, as a climate in all its varieties. It is rich in
mineral wealth and agricultural resources, in timber, and in all
the elements of wealth and greatness, and is comparatively
undeveloped and unoccupied. But who are these Spanish Americans?
They are in a great measure aboriginal inhabitants of this
country, mingled with European people, from the pure white of old
Spain, and in all its shades until you come to the full blooded
Indian, or Redman.
141
What institutions are they under? They are said to have liberty,
something after the pattern of the United States, but in many
instances, I am sorry to say, only in part, not in spirit, nor in
truth; for while they profess liberty, they themselves are in
bondage to a religion established by law. While their
institutions may be nominally free in many respects, they have
this awful clause specifying a certain religion, that shall be
the religion of the State, to the prohibition of all other
religions, or public exercise of other religions. Hence the
people are trammelled by priestcraft, by a yoke of bondage, first
enforced upon them by the sword in the days of Cortes and
Pizarro, and afterwards rivetted by the traditions of three
centuries. They know not how to appreciate liberty, they know not
how to throw off the yoke that goads their neck.
141
As it has been observed to-day by one of the orators, mankind are
progressive beings, and there are no obstacles that might be
thrown in the way of their progress, that could not be overcome.
This will apply to our brethren of every shade on this continent,
and to mankind in general. It is hardly possible for one dwelling
at home to realize the influence that American and English
institutions, which are the best, exert over the nations, and
among them. They look to America for instruction and example in
the first place, and they next look to England; they look to
these countries for everything that is yet undeveloped, of
liberty, art, science, education, and improvement. You may say
they are Catholics, but who blames them for this? The law of
their country made them so, and tradition has fastened the bands,
and makes them so yet. But when they speak to Americans, they
speak with those whom they suppose can teach them. When they
contemplate the United States, they contemplate a country that
they suppose is setting them an example worthy to be patterned
after. They delight to sit for hours and learn of our
institutions, of our railroads, of our telegraph, of the speed by
which we can convey ourselves and goods from place to place, and
of our wonderful quickness of conveying news. They love to hear
of our improvements in steam, of our navigation, of our schools,
of our newspaper liberty, or the liberty of the press, of our
liberty of conscience, of our universal adaptation of education,
and of our system of paying for education out of the public
funds, leaving the people to contribute freely according to their
own judgment and desires for the support of religion. These
things have a bearing upon their minds; they are ready to
converse upon them, and when they have heard the description, say
they, "It is good, far better than our own institutions," and
they are ready to condemn the priestcraft among them, but they
have to follow it because they have nothing else. Their organs of
thought are not accustomed to much exercise, they want the
information to liberate themselves.
142
When we contemplate the designs of the country, and its
influence, we contemplate not merely our own liberty, happiness,
and progress, nationally and individually, but we contemplate the
emancipation of the world, the flowing of the nations to this
fountain, and to the occupation of these elements, blending
together in one common brotherhood. They will thus seek
deliverance from oppression, not in the style of revolution, but
by voluntarily emerging into freedom, and the free occupation of
the free elements of life. In contemplating the fulfilment of
things so clearly developed by the Prophets, I do not view it as
do many, who suppose a revolution should take place in France, in
Austria, in Germany, and the other nations, and that one
revolution following another, would gradually emancipate mankind
in every nation, and give progress to the principles of freedom,
to liberty of thought and action, and to the free circulation of
intelligence. We have seen it tried, and tried in vain. The
people are not able to throw off those fetters of bondage, and
that heavy yoke. Circumstances are against them. But Providence
opens the way whereby they may liberate themselves--I mean the
first and best spirits from all countries under the heavens. They
may leave the old constitutions to crumble down in their own
rottenness, and emerge from them, and come out where they may
enjoy sufficient of the elements upon free, good, and equitable
principles; operate upon these elements, and increase their
numbers and powers by the union of the best spirits of all
nations of the earth.
142
On the one hand the Chinese emerges from the institutions of ages
almost immemorial, from the antiquated creeds and regulations
that he thought every man in the world had been governed by for
thousands of years. He emerges from that superstitious
government, and lands upon these shores, and learns principles of
freedom faster than he does the English language--his old
traditions are swept away, and he is a man. But take that whole
nation, and they could not be brought to think of liberty as we
do; take from ten to a thousand individuals and put them where
they may think, and they will think; and as they think, their old
traditions will vanish one by one. At the same time the Spanish
American follows, and all the other nations in the train; the
barriers will be broken, and they will begin to emerge into
freedom. In short, all the people of the earth, though they
cannot master their tyrants at home at one fell swoop, and burst
asunder their chains and the fetters of priestcraft that have
bound them down, and trammelled the free circulation of thought,
yet one by one, family by family, can flow out from those
countries, to where they have a right to the elements to sustain
them. What is to be the result in the end? They will step on the
other side of the big ship called the world, or in other words
the Eastern Hemisphere, and take their stand together, at least
upon general principles, if not upon particular items, and begin
to think. It will be a long time, of course, before all things
will settle into a state of harmony; it will be a long time
before many will begin to think at all. They will ultimately
begin to think, and think until they form habits of thinking, and
perhaps after a while they will learn to think truly. Men who are
not in the habit of thinking are as apt to think wrong as to
think right, but when the habit is once formed they will begin to
discriminate, and use faculties with which they are naturally
endowed. When they emigrate to this land, the first thing they
think of is to improve the elements, and provide for themselves
the means of subsistence.
142
But the stepping of the people on this side of the ship, or on
the land shadowing with wings, in such numbers, would, to use a
figure, almost turn the world over; they would, in other words,
overbalance it, the same as a ship would be overbalanced by the
shifting of the cargo from one side of the vessel to the other.
143
You take the people from the Eastern Hemisphere, and put them on
the western, far away from tyranny and oppression, and let them
use their individual exertions to improve themselves, mentally
and nationally, and their influence will ultimately overbalance
the world, they will overturn those institutions which they could
not conquer in their own country.
143
Hence we contemplate that small beginning made by the American
pioneers, by Columbus as the first pioneer, and by our fathers
the pioneers of religion and liberty; we contemplate how that
influence has spread and increased in the earth, influencing the
feelings of individuals as well as national institutions, until
among all the nations of the earth, a sufficient number are
gathered together, and the elements sufficiently developed that
now be unoccupied, and sufficient light is infused for them to
comprehend, to contemplate, to investigate, and interchange with
each other the blessings of Providence, until by and by the rest
of the world is overwhelmed, that it is obliged to bow to their
superior greatness. "Do you mean that we shall return again to
our fathers' land, and compel them to be American citizens?" No.
But to two hundred millions of people on the American continent,
dignified by the principles of American freedom, Europe must bow,
by the indirect influence which must necessarily be exercised on
those despotic nations.
143
Suffice it to say the continent is discovered, the elements for
life and happiness are known to exist, and are partly developed,
and constitutions and governments formed, and principles
beginning to be instituted and developed, and influences are at
work of such magnitude and greatness, that language is inadequate
to express the probable result; we can only borrow the language
of the Prophets, which is also insufficient to convey the idea
properly, that is, The earth shall be full of knowledge, light,
liberty, brotherly kindness and friendship; none will have need
to teach his neighbor to know the Lord, but all will know Him
from the least to the greatest; darkness will flee away,
oppression will be known no more, and men will employ blacksmiths
to beat up their old weapons of war into ploughshares and
pruninghooks. Their occupation will be to develop the
inexhaustible resources of nature, improve the intellect, and lay
hold of the Spirit of the Lord, and live by it. The world will be
renovated both politically and religiously.
143
These are but partial ideas. To view the subject in its true
light, would lead the mind to contemplate all the practical
truths in the universe, that are within the grasp of mortal man;
indeed it may reach into immortality. We will acknowledge the
hand of God in the movements of men, and in the development of
minds, the result of which will be the fulfillment of what the
Prophet has spoken--the renovation of our race, and the
establishment of a universal Kingdom of God, in which His will
will be done on earth as it is done in heaven.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, July, 1847
Brigham Young, July, 1847
THE PIONEERS--CAPABILITIES AND SETTLEMENT OF THE GREAT
BASIN--EXHORTATION TO FAITHFULNESS.
A speech delivered by President Brigham Young in the Tabernacle,
Great Salt Lake City, 1852, at the anniversary of the 24th of
July, 1847.
144
I wish to make a few remarks only to this congregation, as the
time allotted to us this morning, is far spent. The remarks which
have been made previous to my rising are very good, as they are
also true. They are things not fresh to the majority of this
assembly, though there may be some present who are perhaps
ignorant of them.
144
Suffice it to say, that five years ago this day, the Pioneers
approached this valley, with their implements of husbandry, &c.,
which were represented by them in the procession to-day. We came
for the purpose of finding a place to set our feet, where we
could dwell in peace. That place we have found. If the Saints
cannot enjoy that peace which is so dear to them here, I would
say that I am ignorant of the spot on the earth where they can.
Where could a place have been found where we might enjoy freedom
of thought, freedom of speech, and freedom of worship? If not in
these mountains, I am ignorant of the place.
144
We have enjoyed perfect peace here for five years; and I trust we
shall for many years to come. If the Saints are persecuted, it is
for their good; if they are driven, it is for their good;
consequently, when I reflect, I have nothing to fear in all the
persecutions or hardships I may pass through in connection with
this people, but the one thing, and that is, to stray from the
religion I have embraced, and be forsaken of my God. If you or I
should see that day, we shall see at once that the world will
love its own; and affliction, persecutions, death, fire, and the
sword, will cease to follow us.
144
If the Latter-day Saints magnify their calling, walk humbly
before their God, do the things that are pleasing to their Father
in heaven, and walk up to their duty in every respect, I am bold
to say that not five years only, but scores of years, will pass
away without the Saints ever being interrupted, or driven again
from their possessions: thus far it is for our good.
145
I did not rise for the purpose of delivering an oration on this
occasion, but to remind you of the blessings we now are
privileged to enjoy. When we first approached this valley, there
was not a man upon the face of the earth who ever had beheld
these valleys of the mountains, or knew anything of the Great
Basin, who knew that corn, or any other kind of grain could be
raised here. Can you find the man who had any knowledge of the
Great Basin, as it is called, that believed there could be an ear
of corn ripened in it? There is not that man on the earth, when
you have excepted the people called the Latter-day Saints. We
came here and planted our garden-seeds of various kinds, five
years ago this day; they grew, but they did not ripen, though the
buck-wheat would have ripened, perhaps, had it been properly
taken care of; some other grains also would have come to
maturity, so as to have assisted a small colony to live here;
they, however, lived; how? Shall I say by faith? Yes, partially
so; for had they not had faith, they certainly never would have
come to this place: it is the faith of the Latter-day Saints that
brought them here.
145
There is a very mysterious principle that abides with this
people; it is a mystery, and one of the greatest mysteries to the
inhabitants of the earth that have been made acquainted by
history, or by personal knowledge, with this people. And what
makes it more singular, say they, by all our calculations we
cannot conceive of it; it is so mysterious that it absolutely
amounts to a miracle. What is this great mystery? It is that
these Latter-day Saints are of one heart, and of one mind.
145
To Saint and sinner, believer and unbeliever, I wish here to
offer one word of advice and counsel, by revealing the mystery
that abides with this people called Latter-day Saints; it is the
Spirit of the living God that leads them; it is the Spirit of the
Almighty that binds them together; it is the influence of the
Holy Ghost that makes them love each other like little children;
it is the spirit of Jesus Christ that makes them willing to lay
down their lives for the cause of Truth; and it was that same
Spirit that caused Joseph our martyred Prophet to lay down his
life for the testimony of what the Lord revealed to him. This
mystery, the great mystery of "Mormonism," is, that the Spirit of
the Lord binds the hearts of the people together. Let the world
look at it. This I say by way of exhortation, if you please. Let
the inhabitants of the earth gaze upon this people, this wondrous
people, for a magic power attends them; something mysterious
hangs around them. What is it? It is not magnetism; it is
something more wonderful; those that are present this day may
truly say it is wonderful in the extreme. Who gives me power,
that "at the pointing of my finger," the hosts of Israel move,
and at my request the inhabitants of this great Territory are
displaced; at my command they are here? Who gives me that power?
Let the world inquire. It is the God of heaven; it is the Spirit
of the Holy Gospel; it is not of myself; it is the Lord Jesus
Christ, trying to save the inhabitants of the earth.
146
The people are here; they endure. Did they bring their bread with
them? No. Did they bring their meat with them? No. Did they bring
that that sustained them until they raised it from the earth?
They could not do it, for they were obliged to bring tools,
ploughs, drag-chains, &c.; they were obliged to bring their wives
and children in their wagons; five, and six, and eight, and in
some wagons ten, people would get huddled together, to drive a
thousand miles from all sustenance, and there plant themselves in
the wilderness, where nothing met the eye but snowy peaks, and
parched vales; and trust in the God of Israel to sustain them.
Let the world ask the question--would the Methodists thus run the
hazard of losing their lives for their religion? Would the
Presbyterians, the Baptists, the Quakers, or their old mother,
the Roman Catholic church, run the same risk? Would she venture
thus in the wilderness? No. It is not very common to find a whole
people on the earth, as in the case of the Latter-day Saints, who
would do it; though single individuals might be found so
enthusiastic as to sacrifice their lives, and run into a lion's
den, in proof of their faith in their religion. But where are the
tens of thousands, and the scores of thousands, and the hundreds
of thousands, who would lay down every principle of life and
happiness, and everything that is desirable, pertaining to this
world, for the principles of eternal life; and would go forth
into the wilderness, having no other stay but the hand of God to
lead them? They are not to be found!
146
We meet here and celebrate the day; five years we have been in
this valley; and I will say to the new comers, our brethren, or
those who are not our brethren, three years ago last October, the
first house was reared in this place. There was not a rod of
fence, nor a house, except the old fort, and a little log cabin.
Here we are now, spread out from the east to the west, measurably
so, but more extensively to the north and south. Travel through
the valleys, and scan the houses, and the farms, and see the
improvements that have been made; take the back track of the
"Mormons;" follow them from here to Nauvoo; from Nauvoo to Far
West; then to Kirtland; and back to Missouri again to Jackson
county; and all people will acknowledge that the "Mormons" have
had enough to do to mind their own business, and make the
improvements that have been performed by them! they have done
nothing but mind their own business. Look at the improvements
that have followed this people, in all their travels up to this
place, for a testimony of their endurance, and unflinching
industry.
146
I say to this community, be humble, be faithful to your God, true
to His Church, benevolent to the strangers that may pass through
our territory, and kind to all people; serving the Lord with all
your might, trusting in him; but never fear the frowns of an
enemy, nor be moved by the flatteries of friends or of enemies
from the path of right. Serve your God; believe in Him, and never
be ashamed of Him, and sustain your character before Him, for
very soon we will meet in a larger congregation than this, and
have a celebration far superior; we will celebrate our perfect
and absolute deliverance from the power of the devil; we only
celebrate now our deliverance from the good brick houses we have
left, from our farms and lands, and from the graves of our
fathers; we celebrate our perfect deliverance from these.
146
Our lives have been spared, and we are yet upon this planet; and
by and by we will celebrate a perfect deliverance from all the
powers of earth; and we will keep our eyes set upon the mark, and
go forward to victory.
146
I say to the aged, to the middle-aged, and to the young--all be
true to your God, true to your brethren, and kind to all, serving
God with all your heart. And may He bless you for Jesus' sake.
Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / John
Taylor, June 12, 1853
John Taylor, June 12, 1853
MOTIVES AND FEELINGS OF THE SAINTS--EXPERIENCE NECESSARY--THE
STATE OF
THE WORLD--INFIDELS--RELIGIONS AND THE WORKS OF MEN, AND THE
RELIGION
AND WORKS OF GOD--TRUTH AND SALVATION.
A discourse delivered by Elder John Taylor, in the Tabernacle,
Great Salt Lake City, June 12, 1853.
147
In rising to address you this morning, I do it with feelings of
peculiar pleasure, for I always love to meet with the Saints of
the Most High; I always loved to speak or to hear of the things
associated with the kingdom of God; and consequently, as we are
all engaged in the worship of the Almighty, and meet together
from time to time, to sing, to pray, to speak, to edify, and be
edified, it is of little importance to me what part I take in the
drama, I am pleased at all times to hear my brethren speak, and
it likewise gives me pleasure to address the Saints for their
edification.
147
As men and women of intelligence, as those who profess to be the
servants of the Most High, we all have more or less reflection
pertaining to the kingdom of God. The ideas that we have
entertained, relative to this kingdom, have brought us here;
these feelings and principles have caused us to leave our native
homes, our former habitations and associations, and to mingle
with the Saints of the Most High in the valleys of these
mountains. If we have suffered afflictions and privations, if we
have passed through troubles or sorrows, if we have had to do
with the chequered scenes of this life, more particularly as it
is associated with the kingdom of God, it is because we have been
stimulated by thoughts, feelings, hopes, and desires, pertaining
to the eternal world, and those things associated with our
everlasting welfare.
148
If these are not our feelings, what are we doing here? Why are we
found in this distant land? Why have we left the land of our
birth, and dwelling place? Why have we quitted our former
associations and friends, in different nations, countries,
tongues, and peoples, and thus become amalgamated? Why do we
together worship the Most High in the valleys of the mountains,
if these have not been our feelings? We have come here expressly
for this purpose. This has been our only object, our only hope,
our chief desire, and may account for our singular gathering, and
our peculiar location here. And notwithstanding we may have a few
trials and difficulties, and various things that frequently
perplex and annoy our minds, and disturb our feelings, yet the
polar star of our minds, the strong and deep feeling of
affection, and the principle of truth within us, still point to
the same thing for which we started at the commencement of our
career; and when we bow down before our God, when we enter into
our closet and call upon the Lord, when associated with our
families to supplicate the Most High, when we mingle with the
Saints in public worship, or whenever we are led seriously to
reflect upon the true position of this kingdom, our rejoicing is,
that our face is Zion ward, that our hopes are placed upon God,
and we know that He is our Father and Friend. We contemplate with
joy that the heavens have been opened, that truth has been
revealed, and the power of God developed; that angels have
manifested themselves, that the glory of the eternal world has
been made known, and that we have been made participators in that
light, glory, and intelligence which God has been pleased to
reveal for the blessing, salvation, and exaltation of the human
family in this time and throughout all eternity. These are our
feelings.
148
We believe that God has set His hand in these last days to
accomplish His purposes, to gather together His elect from the
four winds, even to fulfill the words which He has spoken by all
the holy Prophets, to redeem the earth from the power of the
curse, to save the human family from the ruins of the fall, and
to place mankind in that position which God designed them to
occupy before this world came into existence, or the morning
stars sang together for joy. We believe in and realise these
things; we feel them, we appreciate them, and therefore are we
thus assembled together.
148
I know that, as other men, we have our trials, afflictions,
sorrows, and privations; we meet with difficulties; we have to
contend with the world, with the powers of darkness, with the
corruptions of men, and a variety of evils; yet at the same time
through these things we have to be made perfect. It is necessary
that we should have a knowledge of ourselves, of our true
position and standing before God, and comprehend our strength,
our weakness, our ignorance and intelligence, our wisdom and our
folly, that we may know how to appreciate true principles, and
comprehend, and put a proper value upon, all things as they
present themselves before our minds. It is necessary that we
should know our own weaknesses, and the weaknesses of our
fellow-men; our own strength, as well as the strength of others;
and comprehend our true position before God, angels, and men;
that we may be inclined to treat all with due respect, and not to
over-value our own wisdom or strength, nor depreciate it, nor
that of others, but put our trust in the living God, and follow
after Him, and realise that we are His children, and that He is
our Father, and that our dependence is upon Him, and that every
blessing we receive flows from His beneficent hand.
148
It is necessary, then, that we pass through the school of
suffering, trial, affliction, and privation, to know ourselves,
to know others, and to know our God. Therefore it was necessary,
when the Saviour was upon the earth, that he should be tempted in
all points, like unto us, and "be touched with the feeling of our
infirmities," to comprehend the weaknesses and strength, the
perfections and imperfections of poor fallen human nature. And
having accomplished the thing he came into the world to do;
having had to grapple with the hypocrisy, corruption, weakness,
and imbecility of man; having met with temptation and trial in
all its various forms, and overcome, he has become a "faithful
High Priest" to intercede for us in the everlasting kingdom of
His Father. He knows how to estimate and put a proper value upon
human nature, for he having been placed in the same position as
we are, knows how to bear with our weaknesses and infirmities,
and can fully comprehend the depth, power, and strength of the
afflictions and trials that men have to cope with in this world,
and thus understandingly and by experience, he can bear with them
as a father and an elder brother.
149
It is necessary, also, inasmuch as we profess that we are aiming
at the same glory, exaltation, power, and blessings in the
eternal world, that we should pass through the same afflictions,
endure the same privations, conquer as he conquered, and overcome
as he did, and thus by integrity, truth, virtue, purity, and a
high-minded and honorable course before God, angels, and men
secure for ourselves an eternal exaltation in the eternal world,
as he did.
149
The world, at the present time, is all confused, and it seems to
me, sometimes, that even we have made very little improvement
indeed, according to the light and intelligence God has
communicated to us. But what has the world done? Whether you look
at it morally, religiously, philosophically, or politically, or
in what way you please, you will find it is all a chaotic mass.
Confusion, disorder, weakness, corruption, and vice of every kind
are abounding, and the whole world seems to be confused and
retrograding. The human family have departed from the principles
which God has laid down for their guidance, direction, and
support; they have forsaken Him the fountain of living waters,
and hewn out to themselves cisterns, broken cisterns, that can
hold no water.
150
I shall not, at the present, examine particularly their
philosophy or politics; these things you are already acquainted
with, for you have had more or less to do with them; you have
seen their weakness, and incompetency to accomplish anything they
desired in times past. There is no project they have put on foot,
to the present time, if carried out to the furthest extent,
according to the most sanguine desires of its advocates, that
would be capable of producing happiness to the human family. I
shall not enter into a detail of these things at the present, but
merely make this statement. Suffice it to say that we have been
satisfied of these things years ago, and therefore have come
here. Have we come here because we expect to become more rich?
No. Have we united with this Church because we expect to become
more honorable in the eyes of the world? No. I think this work
would have been the last ship we should have boarded, if that had
been what we sought. This reminds me of a minister that I once
conversed with in England. He wanted a little private
conversation, after having had some public debate with me. Said
he, "Elder Taylor, is there any way you know of that I can be
saved without uniting with your Church?" These were the feeling
most of us had when we first heard the Gospel. "Mormonism" is the
first impression, and the " Mormons" are looked upon as being
deluded fanatics and fools, the offscouring of the earth. This is
the way we have been looked upon, and in this light we looked
upon "Mormonism," ourselves, at the first. When I first read
about the Gospel preached by the Latter-day Saints, I thought it
was nothing akin to religion; and I presume now that the people
in England, and in the United States, particularly since they
have heard some of the late doctrines which have been proclaimed,
think it is nothing like religion. I know what their feelings
are, and I know that nothing but a sterling desire to do the will
of God will cause men to endure the contumely and reproach of
their fellow men, and associate themselves with the people
denominated Latter-day Saints or "Mormons." We had similar
feelings to these ourselves; and we united with this people
because we considered there was truth associated with their
religion, otherwise we never should have become converts to it,
we should never have been here, but we should have been with the
world, and following in their path. But we are here; the world
have their ideas, and we have ours. I was going to say, they
think they are right; but on reflecting a moment, I am led to
think they do not think so, but they are at a loss to know how to
mend themselves. The difference between them and us is, they
think they do not know a better way than that they are pursuing;
we think we do, and some of us know we do. I confess, myself,
that if I knew no other religion, than the religions that are
propagated abroad, I would not be a religious man at all, but I
would lay it all aside, as something beneath my notice, and
worship God as the great Supreme of the Universe, according to my
own judgment, independent of the opinions of man, and without
having any regard to the ridiculous dogmas taught in the world.
150
Many find fault with and blame the infidel community, and say
that none but scoundrels would be associated with them, &c. The
most intelligent men in the world are found among the Infidel
class of society. They see a variety of sects and parties
contending for all kinds of conflicting dogmas. They know that
persecution and wrong have prevailed, under the cloak of
religion, causing many to be imprisoned and put to death. In fact
there has been no inhumanity, barbarity, or cruelty equal to that
practised by the professors of religion. Humanity shudders at the
thought, and yet the hypocrites tell us, it is all for the love
of God. And they do it for the benefit of the human family. The
Catholics have killed Protestants by thousands, and vice versa,
and yet we must believe it is for the love of God, and for the
welfare of souls. Can I think that God has any thing to do with
influencing such a course of conduct? No. What can there be more
ridiculous, for instance, at the present day, than two Christian
nations fighting with each other, and both worshipping the same
God, and whose ministers call upon God, as they say, in
sincerity. What for? For God to destroy their enemies, their
brother Christians, who are going to the same heaven. The other
party pray for the same thing, and when both have been praying,
then comes the clang of arms, the deadly strife, the groans of
the dying, blood, carnage, and desolation. And after they have
got through, the victorious party thank God that He has given
them the victory over their enemies.
150
These kinds of christian feelings do exist. I speak of this as
one circumstance. What can I think of such priests, and of such
prayers? I think just as much of the one as I do of the other.
But what would you think of the gullibility of the people who
would listen to such things? Would I be gulled by such
inconsistencies? Not if I had my reason. At the present time,
take Christians in general, which, you know, we all suppose to be
the best people in the world, and one half of their time is spent
in polemical essays and strife; and I think sometimes our Elders
engage too much in that matter. But I am not surprised at it,
because they have come from that school, and have been trained in
that element. They seem to have the bump of combativeness well
developed, for almost the very first thing that men do when they
go out to preach, is to run against these Christians, and their
principles. We are not among them here, but gathered out from
them, and if we refer to their inconsistencies, it is that we may
comprehend our own, and the position of others.
151
There are Catholicism, Presbyterianism, and all other isms, the
advocates of which worship the same God, though their doctrine,
precepts, and belief are not the same; they think differently,
and worship differently, and each party sends to hell, in a
wholesale manner, all who differ from them! and if God was no
more merciful than they are, we should find ourselves all there
together. This is the way things exist down in the world. If it
was not for the religion I profess, which gives me to know
something about the matter, by revelation for myself, I would not
have anything to do with religion at all. I would worship God the
best way I knew how, and act justly and honorably with my
neighbor; which I believe thousands of that class of men called
Infidels do at the present day. But I never would submit to be
gulled with the nonsense that exists in the world, under the name
of religion.
151
What is it, then, that we believe in? We believe in the
restoration of all things. We believe that God has spoken from
the heavens. If I did not believe He had, I would not be here. We
believe that angels have appeared, that the heavens have been
opened. We believe in eternal principles, in an eternal Gospel,
an eternal Priesthood, in eternal communications and
associations. Every thing associated with the Gospel that we
believe in is eternal. If it were not so, I would want nothing to
do with it. I do not want to make a profession, and worship a God
because this one, that one, or the other one does it, and I not
know whether I am right, and those whom I imitate not know, any
more than myself, whether they are right or wrong.
151
I profess to know for myself, and if I did not know for myself, I
would have nothing to do with it. Acting upon this principle, I
associated myself with the Latter-day Saints. I preach that
doctrine which I verily believe with my whole soul. I believe in
its principles, because there is something intelligent about it.
For instance--if I am an eternal being, I want something that is
calculated to satisfy the capacious desires of that eternal mind.
If I am a being that came into the world yesterday, and leaves it
again to-morrow, I might as well have one religion as another, or
none at all; "let us eat and drink; for to-morrow we die." If I
am an eternal being, I want to know something about that eternity
with which I am associated. I want to know something about God,
the devil, heaven, and hell. If hell is a place of misery, and
heaven a place of happiness, I want to know how to escape the
one, and obtain the other. If I cannot know something about these
things which are to come in the eternal world, I have no
religion, I would not have any, I would not give a straw for it.
It would be too low and grovelling a consideration for a man of
intelligence, in the absence of this knowledge. If there is a
God, I want a religion that supplies some means of certain and
tangible communication with Him. If there is a heaven, I want to
know what sort of a place it is. If there are angels, I want to
know their nature, and their occupation, and of what they are
composed. If I am an eternal being, I want to know what I am to
do when I get through with time; whether I shall plant corn and
hoe it, or be engaged in some other employment. I do not want any
person to tell me about a heaven that is "beyond the bounds of
time and space," a place that no person can possibly know any
thing about, or ever reach, if they did. I do not wish any person
to frighten me nearly to death, by telling me about a hell where
sinners are roasted upon gridirons, and tossed up by devils upon
pitchforks, and other sharp pointed instruments. These notions
are traditionary, and have come from the old mother church.
152
I have a Catholic book containing pictures of devils roasting
sinners on gridirons, tossing them about with pitchforks; of
snakes and dragons devouring them, &c.; which I have brought with
me from the old country. The Protestants are indebted to the
Catholics for all this blessed information, and all the glory
associated with it, and I suppose the Catholics are indebted to
some of the ancient painters for it. I want nothing to do with
such things, I care nothing about them. But as an intelligent
being, if I have a mind capable of reflection, I wish to
contemplate the works of nature, and to know something of
nature's God, and my destiny. I love to view the things around
me; to gaze upon the sun, moon, and stars; to study the planetary
system, and the world we inhabit; to behold their beauty, order,
harmony, and the operations of existence around me. I can see
something more than that mean jargon, those childish quibbles,
this heaven beyond the bounds of time and space, where they have
nothing to do but sit and sing themselves away to everlasting
bliss, or go and roast on gridirons. There is nothing like that
to be found in nature--every thing is beautifully harmonious, and
perfectly adapted to the position it occupies in the world.
Whether you look at birds, beasts, or the human system, you see
something exquisitely beautiful and harmonious, and worthy of the
contemplation of all intelligence. What is man's wisdom in
comparison to it? I could not help but believe there was a God,
if there was no such thing as religion in the world.
152
If we look at men, with the best and most exalted talents you can
find, what do they know or comprehend, or what can they do in
comparison to the works of God. What is there that is worthy of
notice in all the mechanism of men, with all their intelligence
and science combined, upon which they have been improving from
year to year, and from generation to generation? What do they
know to the present time? If you look at their governments you
see none of them pursuing their legitimate object of promoting
the happiness of the world, but they are engaged in watching each
other for evil, and destroying themselves. They have organized
armies, navies, custom-house officers, &c., in order to support
their own peculiar locality and interests, independent of any
thing else, or any regard to the rest of mankind. They look upon
each other as upon as many thieves, and maintain their armies and
navies for self defence against the intrusions of their
neighboring brother robbers.
152
Such is the nature of the main organization of the nations at the
present time. But if we look back for a few ages, we shall
discover that where the most mighty nations existed generations
ago, is now a desolate waste, and a howling wilderness. We are
now occupying a place that was a wilderness, before we commenced
to people it, but which was densely populated generations ago.
Such is the case, in a great measure, with Palestine, Babylon,
and many parts of the Assyrian empire. Changes have been going on
continually, and the ambition of man has desolated nations,
overturned kingdoms, depopulated empires, overthrown countries,
and millions have had to welter in their gore. This has been the
wisdom of Gentile governments, with all their intelligence and
philosophy.
153
We look again at the works of God, and see nothing exhibited
there but perfection, harmony, symmetry, and order. If we look at
the planetary system, we see this principle beautifully and most
perfectly maintained. Immense planets revolve round our sun, and
this system; and other suns, with their systems, round another;
and that, and innumerable other suns and systems, with our own,
around another yet greater and more magnificent; and so, millions
of systems more in their order, until it is past our
comprehension, and yet every thing is beautiful, perfect, and
harmonious. If it was otherwise, if the kingdoms of God were
governed by the same confused order of things that are
characteristic of the governments of this world, we would have
had planet dashing against planet in wild confusion, and millions
of their inhabitants sent to desolation in a moment.
153
God's works are perfect. If you examine vegetation, how beautiful
that is. Who is there that can imitate it? We can see some
painters who have managed to make rough daubs in imitation. One
of the greatest feats that a painter ever did, was to paint a
curtain so perfectly as to deceive another painter so, that he
went forward to draw it aside to exhibit a picture behind it.
There are millions of curtains in the works of nature, which
spring forth from the works of God by that light which is in
them, which is imparted to them by the great Eloheim.
153
We see men who are considered very talented, whose names are
handed down to posterity as great sculptors or painters. Their
works are among the ancient ruins, and are exhibited as specimens
of artistic skill, that men may see how intelligent their
forefathers were. And what is it which they had wisdom to make?
Something like a man, or a beast. But break off an arm or a leg,
and you discover that it is but a lifeless piece of matter,
though the outlines may be true to nature; and in this alone
consist the beauty and skill of the artist. But there is no life
in them, and they fall far short of perfection, beauty, and
symmetry, as it is seen in the human system, or that of any other
animal. Look upon a man, he is a perfect being, he is perfect
inside and outside. If you remove the skin, the perfect covering
of the human form, the nerves, muscles, arteries, veins, and
everything necessary for this peculiar system, are there found in
perfect harmony, and in every way adapted to make complete a
living, moving machine. Not only so, but he is an intelligent
being, capable of reflecting and acting. We profess to know a
great deal, but what of our philosophy? Who is there can tell me
by what power I lift my right arm? If that cannot be told, what
do we know? How far short, then, are we that intelligence that
governs the universe, and regulates all the works of nature. I
look at the bones of the mammoth, and they tell me of something
that was. I can gaze upon an elephant, as it now is, a mighty,
ponderous moving machine, with strength and energy. Who planned
and contrived these mighty beings? I look again at the
animalcula, a thousand of which can float in a drop of water, and
I see, by means of a powerful glass, the veins, muscles, and
every thing that is perfect to constitute a living, moving
creature, invisible to the naked eye. He who organized the one,
regulates the other. Man is an intelligent being, but how far
does his intelligence fall short of that which regulates the
world! He cannot even govern himself, he never was able to do it,
and never will be able until he receives that wisdom and
intelligence which comes from God. If every man can obtain
intelligence of that kind, and from that source, which governs
the world, and keeps in order all the planetary systems, and
adapts every fish, fowl, and insect to its own peculiar position
in the world, and supplies all its wants; if he can receive it
from God, as his instructor, he is then able to govern himself,
possessing intelligence which he now knows nothing about; and
intelligence which indeed is worthy of God and man. If I cannot
have a portion of that intelligence and that wisdom, if the great
Eloheim cannot impart a portion of that spirit to me, and teach
me the same lessons that He understands, I want nothing to do
with a system of theology at all.
154
I believe in obtaining from Him, intelligence to enable me to
comprehend all the works of God, to comprehend all the purposes
of God. And if I cannot know something of these, I am altogether
in the back-ground, and shall not be able to comprehend my true
position in society, and for what I came into the world.
154
What are we? We are noble, intelligent beings, bearing the
impress of Jehovah. With all our imperfections, we can reflect
upon things back, and things to come. Our minds are capable of
flying from one part of the earth to the other, in less than a
moment of time. We can contemplate things we did in the years of
our infancy, and thousands of miles distant from our present
position; and in another moment contemplate things that are ahead
of us. That is a degree of wisdom and intelligence which God has
imparted unto us, and which we may improve as intelligent beings,
and, having tasted of the fountain, go and drink, and participate
more fully in all those blessings which are in store for us.
154
I have often been amused at the narrow contracted ideas of men,
when I have looked abroad in the world, and seen their
cogitations and calculations in their writings. One man believes
in justification by faith, another in justification by works.
Some believe in one thing, and some in another; all have their
own peculiar ideas, unguided and ungoverned by the only
legitimate rule and standard of truth--the living and eternal
Priesthood of God. Few can extend their charity sufficiently for
to believe it is possible that some will be saved as well as
themselves; but that some few thousands of people are going to
heaven, and all the rest, to hell, is the prevailing belief; and
if a few, besides these "elect," reach heaven, they think it will
be a hard chance. The Protestants believe the Catholics are all
in error, and pack the whole church off to hell as the mother of
harlots, without any trouble, or without even a sigh. And the old
mother is just as uncharitable towards her daughters, for they
are her offspring, and she sends the whole of them
unceremoniously to the same place. The Catholics and Protestants
are generally united in sending all the Mahometans and Heathens
there. It would be something like it was with me once, when I was
discussing with a minister on the principles of "Mormonism."
Before I got through with him, he nearly destroyed and cast away
the whole of the Bible, in his zeal to destroy our faith. He
threw away one book after another, until but a small portion
remained. So it is with the religious world generally; each one
packs off his neighbor to hell; and after such narrow minds have
made their selections of the worthy ones, and put them right, as
they think, few besides will get to heaven.
154
Others will take every body to heaven, no matter who or what they
are. I think the latter idea is as ridiculous as the former,
although there is something more pleasing in the last idea, I
must confess, than in the other. The only thing I would hate in
it, is being associated with a multitude of cut-throats and
blacklegs there. For instance--the old world was cut off through
their wickedness and corruption. I could not think it right of
the Lord to take all those wicked fellows straight to heaven,
because they were wicked and unworthy, and leave Noah and his
family to combat with the troubles of earth because they were
righteous. But such are the ideas of men; while some are all
charity, others have none at all. I have sometimes thought that
we "Mormons" are almost as uncharitable as others.
155
I believe God has a great design in view, in the creation of the
human family. I do not believe that an all-wise Being would ever
make a beautiful earth like this, and people it with man, and a
multiplicity of other kinds of beings designed to exist upon it,
and all for no purpose. I do not believe that 350,000,000 of
people that live in China in a state of heathen darkness are
created to live in this state, and be damned because they have
not the right religion. I do not believe that all the nations
that worship various kinds of idols, in different parts of the
earth, and know nothing about the true God, will be consigned to
be burned in fire hereafter, because they know no better than
worship as they do. I cannot receive any such ideas into my mind.
Although I was going to say I am not a Universalist, but I am,
and I am also a Presbyterian, and a Roman Catholic, and a
Methodist, in short, I believe in every true principle that is
imbibed by any person or sect, and reject the false. If there is
any truth in heaven, earth, or hell, I want to embrace it, I care
not what shape it comes in to me, who brings it, or who believes
in it, whether it is popular or unpopular. Truth, eternal truth,
I wish to float in and enjoy.
155
Now I come to us, "Mormons." We are the only true Church, so we
say. We have got the only true faith, so we say and believe. I
believe we have got many great and true principles revealed from
the heavens. I will tell you how I feel about it, and what I have
said many times when I have been abroad among the priests,
people, and philosophers. If any man under the heavens can show
me one principle of error that I have entertained, I will lay it
aside forthwith, and be thankful for the information. On the
other hand if any man has got any principle of truth, whether
moral, religious, philosophical, or of any other kind, that is
calculated to benefit mankind, I promise him I will embrace it,
but I will not partake of his errors along with it. If a man
should say, I am in possession of one piece of truth, and,
because I have got that, I must be right, am I to believe him?
Certainly not. It does not follow that he has not many errors.
155
The Catholics have many pieces of truth; so have the Protestants,
the Mahometans, and Heathens; and am I to embrace one of these
systems because it has got certain things that are right? No.
Suppose a person should tell me that two multiplied by two makes
four. Well, that is right. I believe it with all my heart. But
suppose he believes and teaches also, that six and four make
twenty, and exhorts me to believe it, saying--I was right in the
other calculation, did I not prove the other to you? O yes, but
you did not prove that six and four make twenty. I will take out
the truth and leave the error.
155
Then you believe that we, as "Mormons," have got truth? O yes, I
do, and for this reason, I have travelled extensively in most of
the States of the Union, and in Canada; also in England, Ireland,
and Scotland; in the Isle of Man, Jersey, and other islands of
the sea; in France, Germany, Belgium, and other parts of the
earth; and I have not yet seen a man that could find one error in
doctrine or principle connected with the religion of the
Latter-day Saints. I do not talk of practice. God knows there is
too much delinquency among us. I speak of principle. Then if you
have got a thing that nobody can overturn, but can be sustained
everywhere; that bids defiance to the wisdom and intelligence of
the world to find one fault in it, you must say it is right,
until it is proven to be wrong.
156
Can anybody prove to you that two multiplied by two makes six?
There are certain things which are matters of fact--two
multiplied by two makes four, and two parallel lines infinitely
extended will never meet at right angles, but run to eternity.
These truths demonstrate themselves, no man can alter these
matters of fact. And if I have got principles which are out of
the power of man to prove false, I consider they are right, and I
stand upon them as a sure foundation.
156
On the other hand, am I to think it is right, because I am right,
to send every body else to hell? No, I will leave them in the
hands of God. He has told me to preach the Gospel to every
creature, saying, "he that believeth and is baptized shall be
saved; and he that believeth not shall be damned." He has told me
to do this. And how many millions of mankind are there who have
never heard the Gospel? And are they going to be damned for not
believing in a thing they have not heard, and that never came
within their range, and that they have not the slightest
knowledge of? No. What is it we have to do? We must spread forth
the light of the Gospel. Why? Because God has communicated a
system of religion which is calculated to ennoble and exalt the
human family.
156
The world is confused, it is in darkness and ignorance, and knows
nothing about God, His purposes, designs, or the object of His
creations. God knows how to touch my understanding, and how to
touch theirs; and if they live and die without a knowledge of
God, and His law, we are told that they will be judged according
to the light they have, and not according to that they have not.
Those that have lived without law, will be judged without law.
156
Am I going to weep over the condition of the world? No. God made
it, and if He suffers millions to dwell upon it in ignorance of
Him, I have nothing to do with it. All I have to do is, when God
sends me, to go and teach the people the principles of light,
intelligence, and truth, so far as I know them, and no further;
and if they reject them, it is none of my business. In many
instances, they do it for want of information, and according to
the government, priestcraft, prejudices, &c., of which they are
under the dominion. It is difficult for them to comprehend
correct principles when they hear them, or to know the light when
they see it shine. The light shineth in darkness, and the
darkness comprehendeth it not. They understand many things,
perhaps better than you do, but they do not understand the
principles of the Gospel as you do, for want of the light of the
Spirit of God. No man can understand that without the Spirit. A
great many among the prevailing sects of the day have to some
considerable extent encompassed sea and land to make proselytes,
and in the majority of instances where they have been successful,
they have made them ten fold more the children of hell than they
were before." They have taught them hypocrisy, and evils of many
kinds, of which they were ignorant before. They do not understand
how to propagate true principles, for they do not understand them
themselves, and how can they teach them to others? But I will
love them, and let them go.
157
We "Mormons" think that we have made a wonderful stretch, for we
say that all Israel is going to be saved, and we believe we are
of Israel, and that we shall be gathered into the fold with them.
And when we are gathered in with all the Israel of God, as we
call them, that have lived in the various ages of the world up to
the present time, we with them shall be redeemed and saved in the
eternal kingdom of God. What else? Then His work will be
accomplished, you may say. But I do not think it will, though it
will certainly be a great work. This looks like the time of the
restoration of all things, but in reality it is only a
restoration of a few. Why, you may inquire, will you take in
somebody besides the Israelites? Certainly. We are told they were
beloved for the fathers' sakes, and in consequence of the
promises made to the fathers. If they are brought in, it will be
in consequence of these promises. I wonder if there were no other
men of faith besides Abraham, Isaac, and Jacob, that existed
previous to their days. And if there were, I want to know if they
knew anything about God, and obtained promises for their
offspring. I will go a little further than old Abraham, and say,
I am glad to see your posterity saved, Abraham, but I think some
of your descendants prophesied of the time when Ammon would
stretch out his hands to God, and Moab and Philistia be blessed
with the same blessing. I think some of your descendants, when
their minds were enlightened and expanded, looked forward into
the womb of the future, to a time when there would be a great
gathering, when people from Hainath, Cush, and from the islands
of the sea, when different tribes and nations, should flow
together to the name of the Lord of Hosts. If Abraham knew how to
obtain promises, I wonder, for instance, if the old man that was
called Melchizedek, who lived before Abraham, and whom Paul in
his writings makes a greater man than Abraham, for, says he, "the
lesser was blessed of the greater"--I wonder if Melchizedek did
not know also how to obtain promises for his seed? There was an
old man who lived in the land of Uz, who is said to have been a
very patient man; notwithstanding he cursed the day he was born,
and the womb that gave him birth. He surely knew how to obtain
blessings from God. God came to him, and he obtained blessings
from God, and could look forward through the dark vista of ages
and contemplate the purposes of God, and he saw himself not only
dead and buried, but, said he, "though after my skin worms
destroy this body, yet in my flesh shall I see God." He had the
kind of religion I believe in, exactly--a religion that caused
him to know and understand something of God and His purposes; and
he acted upon it, and profited by it. Very well, if he knew about
these things, I want to know whether he will not have some
promises to claim for himself and descendants by and bye, when
they are hunted up.
157
I will go further back yet; to old Noah, for instance. He was a
good man, and while the whole earth was destroyed, his life was
preserved, and his posterity with him. He was a man of God. I
want to know if he could also obtain blessings for his posterity,
and whether he will feel after them some time or other, and if
the time will come round that they may partake of the covenants
and blessings of God, and stand in their proper place, and not be
consigned to all eternity in this dreadful hell. I think he would
not like to see his posterity there, more than Abraham would like
to see his. All the men have their interest to feel after their
posterity, and all desire to see them brought forth.
157
"But," says one, "they are fallen creatures." And so are the
Israelites. Where will you find a more corrupt set than the
descendants of Ephraim, so far fallen and so debased a set as the
Indians that dwell in these mountains, and that roam wildly over
the broad prairies of this country? Their fathers have got to do
something for them, to bring them forth to inherit the promises.
It is for Abraham to feel after his seed, and be interested in
their welfare.
158
We will go back to old Adam, and see him coming on the earth, as
he is the head and father of us all. Well, now I want to know if
the old gentleman would like to see his children packed off by
nations into a place of torment, millions and millions turned off
into the Catholic hell, to roast there to all eternity. I think
he has fatherly feeling to his numerous offspring, and would
desire, and seek earnestly to have them saved, to have them
redeemed from their fallen and degraded condition. For they are
no worse fallen, no more degraded and corrupt, than the
Israelites are, and have as much right to be brought forth at the
proper time, and be blessed, as they have. This is my doctrine,
and these are my feelings.
158
You may go to the head fountain of all, to the God who made Adam,
and say, O Lord, why did you make the earth, and cause the sun,
and moon, and stars to be made to give light to it, and man to
inhabit it, telling him to multiply, and replenish the earth, and
cause it to bring forth in its strength for man and beast?
158
I will go back further, and find the spirits that are existing
with him in the eternal world. They came here, and obtained
bodies, that both bodies and spirits might receive an exaltation
among the Gods, and be capable of eternal increase worlds without
end. I think this agrees more with philosophy and truth, with an
intelligent and extensive mind, with true religion, with our
fathers, and with God, than any thing else we see abroad.
158
I see the world of mankind in darkness, and try my best to
enlighten them as much as possible. If I can do them any good, I
will do it. God has revealed His truth to us, "Mormons." What to
do? To make us glory in it, and in nothing but what God gives to
us; and to teach it to others, that they may be put in possession
of the same intelligence that we enjoy. What have we to do? To
spread this Gospel to every nation, kindred, tongue, and people,
that the Spirit of the Lord may operate upon those who love the
truth, that they may have an opportunity of embracing it, and of
participating in the same blessings we enjoy, and forming a
nucleus whereby a fulness of eternal truth may be developed, and
angels come again and communicate with the human family, that the
earth may answer the end of its creation, and that all men who
ever did or ever will live may answer the end of their creation,
that men who have fallen from righteousness may suffer for their
sins and transgressions, and by and bye come forth and enjoy
their proper lot in the eternal world.
158
"O then," say you, "I will do as I please in this world." Very
well, go and do it. It will prove that you do not live by the
truth because you love it, but if you follow the truth, you are
actuated to do so by a dastardly fear of hell. If that is the
case, I would not give the ashes of a rye straw for ten thousand
such "Mormons." If a man cannot stand up in the defence of truth,
to the death, it is not worth having, and he is not a man who is
acknowledged or considered worthy among the Saints. But such will
find it is a fearful thing to fall into the hands of the living
God.
159
I will notice an instance for your information, to stir up your
pure minds, if you have got such minds. I read of many people who
were destroyed by the flood; and in Jesus Christ's day, we read
that he was put to death in the flesh, and quickened by the
Spirit, by which he went to preach to the spirits in prison, who
had been disobedient in the days of Noah, &c. He preached to
them, and they came forth out of their confinement. "Well, that
would be all right," you say. O yes, but I want to know how you
would like to be shut up in prison, three or four thousand years,
or even one year. It is said in Scripture, that "it is a fearful
thing to fall into the hands of the living God." It also says
that "the wicked shall be turned into hell, with all the nations
that forget God." Do you believe that? "Certainly I do." I
remember a minister once asking me a question upon this subject.
Says he, "Do you believe in eternal punishment?" "O yes, I
believe the wicked will be turned into hell, with all the nations
that forget God." "Do you believe they will stay there?" "O no."
"Why do you not?" "Because it is not according to Scripture."
"But if they all be turned into hell, who forget God, and will go
away into everlasting punishment, will they not stay there
forever?" "Yes," I said, "they will go into everlasting
punishment, but they will come out again." "How is that?" "Why
the Scriptures declare that death and hell will deliver up their
dead, and the sea deliver up the dead that is in it; and all
nations will stand before God, to be judged according to the
deeds done in the body." So you see they have got to come out to
be judged according to their works, whether they be good or evil.
Suppose we have a States prison, for instance, in this place, a
transgressor of the laws of the land is put in for a certain
time, according to the deeds which he has done, and the evidence
and circumstances of the case. After he has suffered according to
law, he is set at liberty, but, mark you, the prison still
remains, which may be compared to eternal punishment, or God's
punishment. Who will go there? The wicked, for the punishment of
their sins, and to teach them a useful lesson. The Scriptures say
that some will not have forgiveness in this world, nor in the
world to come, but these we will leave in the hands of God.
159
Some people will ask if we think the devil will be saved. You
must ask him, for I have nothing to say about it. I have gone far
enough in my remarks. I believe God will accomplish all His
purposes, and Satan will not have power to frustrate His designs
in any way whatever; for if he did, he would be more powerful
than God. Every man will be rewarded according to the deeds done
in the body. Those who have received pure and heavenly
principles, and lived up to them, and kept the celestial law of
God, will enjoy a celestial kingdom. Those who have not attained
to this perfection, but can obey a terrestrial law, will receive
a terrestrial glory, and enjoy a terrestrial kingdom, and so on.
But I believe, furthermore, that there are eternal grades of
progression, which will continue worlds without end, and to an
infinity of enjoyment, expansion, glory, progression, and of
everything calculated to ennoble and exalt mankind.
159
This is one of our first estates, or it is our second estate, if
you please, an we move on from state to state, with a knowledge
of the true principles of the eternal world revealed to us, which
principles are eternal--eternal truth, eternal life, eternal
intelligence, leading us on to the possession of celestial
kingdoms of God. From intelligence to intelligence, from glory to
glory, from power to power we proceed onward, until we possess
thrones, and powers, and dominions in the eternal worlds. And I
pray God to give us power to obtain all these things in the name
of Jesus Christ. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Heber
C. Kimball, October 9, 1852
Heber C. Kimball, October 9, 1852
MATERIALS FOR THE TEMPLE--THE CLAY AND THE POTTER
An address delivered by President Heber C. Kimball, in the
Tabernacle,
Great Salt Lake City, October 9, 1852, at the General Conference.
160
The subject President Young wished me to speak of is in regard to
our temple, which we shall soon commence to build--what course we
shall take, and what kind of materials it shall be built of;
whether we shall build it of the stone that is got in the Red
Bute Kanyon, or of adobies, or of the best stone we can find in
these mountains. For instance--at Sanpete there is some splendid
stone; and inasmuch as we intend to build a house unto the Lord
for Him to accept, for His angels to come to as ministers to give
instructions, I can feel, myself, as though we are perfectly able
to build one, of the best kind of materials, from the foundation
to the tip top. We are able, and we have strength and union, and
we have bone, and marrow, and muscle, and we are able to commence
it next year.
160
I merely present these things for the brethren to consider and
reflect upon. We can go to work and make an adobie house, and lay
the foundation of stone from Red Bute, and then we can plaster it
outside, and make it like the Tithing office. I would like to see
something pretty nice, something noble, and some of the most
splendid fonts that were ever erected. I know for a certainty
that our President is perfectly able to give us the design of
this contemplated house, and all other necessary instructions.
What we need is to receive those blessings that we all want, and
this must be felt more, especially by those who have come in this
present season. These blessings are just as necessary for those
who go South, as for those who go North, it makes no difference.
They will all, however, get their blessings, and enjoy their
privileges in obtaining those things. We have plenty of time, and
there is no particular hurry, but it is for every man to walk up
to his duty in the time being, and then when to-morrow comes,
walk up to it to-morrow, and so let us do all we can, for we have
got considerable over one thousand years to work, and when we
have worked one thousand years, there will be another, and
another, and we shall be at work to all eternity. There is no end
to our work for the living and for the dead. Let us try and be
active to do whatever we find to do to-day.
160
Let the brethren go and get farms, and locate themselves, and
raise good fields of grain, that they can bring in the first
fruits of the earth. This is what is required to be done at the
present time. Take this course, brethren, and then every thing
you possess will prosper, and you will be abundantly blessed. It
is just as necessary to be engaged in one thing, as it is in
another. It takes many kinds of materials to build a house, so it
requires all kinds of materials to build another earth like this,
it requires the same kinds of materials to make one man as it
takes to make another. But let us try to temper ourselves
according to the Gospel of Jesus Christ, and the plan of
salvation.
161
We will bring up a few comparisons. Now supposing brother Tanner
goes into the shop, to make a scythe, and he takes the materials
necessary for the formation of that scythe, is he dictated to by
it, as to how he shall mould it and fashion it? Would you have
the scythe rise up and say--Brother Tanner, what do you do so
for? Why do you strike me on the back? Well, it is just as
ridiculous for you to undertake to dictate to President Young, or
those whom he set to work. It is not for you to dictate to them.
Upon the same principle, supposing I have a lump of clay which I
put upon my wheel, out of which clay I want to make a jug; I have
to turn it into as many as 50 or 100 shapes before I get it into
a jug. How many shapes do you suppose you are put into before you
become Saints, or before you become perfect and sanctified to
enter into the celestial glory of God? You have got to be like
that clay in the hands of the potter. Do you not know that the
Lord directed the Prophet anciently, to go down to the potter's
house to see a miracle on the wheel? Suppose the potter takes a
lump of clay, and putting it on the wheel, goes to work to form
it into a vessel, and works it out this way, and that way, and
the other way, but the clay is refractory and snappish; he still
trys it, but it will break, and snap, and snarl, and thus the
potter will work it and work it until he is satisfied he cannot
bring it into the shape he wants, and it mars upon the wheel; he
takes his tool, then, and cuts it off the wheel, and throws it
into the mill to be ground over again, until it becomes passive,
(don't you think you will go to hell if you are not passive?) and
after it is ground there so many days, and it becomes passive, he
takes the same lump, and makes of it a vessel unto honor. Now do
you see into that, brethren? I know the potters can. I tell you,
brethren, if you are not passive you will have to go into that
mill, and perhaps have to grind there one thousand years, and
then the Gospel will be offered to you again, and then if you
will not accept of it, and become passive, you will have to go
into the mill again, and thus you will have offers of salvation
from time to time, until all the human family, except the sons of
perdition, are redeemed. The spirits of men will have the Gospel
as we do, and they are to be judged according to men in the
flesh. Let us be passive, and take a course that will be
perfectly submissive.
162
What need you care where you go if you go according to direction,
and when you get to Coal Creek, or Iron County, be subject to
that man who is placed there to rule you, just the same as you
would be subject to President Young, if you were here, because
that man is delegated by this Conference and sanctioned by this
people, and that man's word is law. And so it is with the
Bishops; they are our fathers, our governors, and we are their
household. It is for them to provide for their household, and
watch over them, and govern and control them; they are potters to
mould you, and when you are sent forth to the nations of the
earth, you go to gather the clay, and bring it here to the great
potter, to be ground and moulded until it becomes passive, and
then be taken and formed into vessels, according to the dictation
of the presiding potter. I have to do the work he tells me to do,
and you have to do the same, and he has to do the work told him
by the great master potter in heaven and on earth. If brother
Brigham tells me to do a thing, it is the same as though the Lord
told me to do it. This is the course for you and every other
Saint to take, and by your taking this course, I will tell you,
brethren, you are on the top of the heap. We are in the tops of
the mountains, and when the stone shall roll down from the
mountains, it will smash the earth, and break in pieces every
thing that opposes its course; but the stone has to get up there
before it can roll down.
162
We are here in a happy place, in a goodly land, and among as good
a people as ever the Lord suffered to dwell upon the face of the
earth. Have I not a reason to be proud? Yes, I am proud of the
religion of Christ, I am proud of his Elders, his servants, and
of his handmaids, and when they do well I am prouder still. I do
not know but I shall get so proud, that I shall be four or five
times prouder than I am now.
162
I want a vote from the congregation concerning the temple,
whether we shall have it built of the stone from Red Bute, or of
adobies, or timber, or of the best quality of stone that can be
found in the mountains. It is now open for discussion.
162
Our temple block is 600 feet square, and according to the number
of people that compose the Church of Jesus Christ of Latter-day
Saints, we are able to build a temple that size, and do it easier
than we built a temple at Kirtland. I put the motion which is
before you, that we build a temple of the best materials that can
be furnished in the mountains of North America, and that the
Presidency dictate where the stone and other materials shall be
obtained; and that the Presidency shall be untrammelled from this
time henceforth and forever. I want every brother, sister, and
child to vote one way or the other. All in favour of this motion
raise your right hand. [It was unanimous.]
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, July 31, 1853
Brigham Young, July 31, 1853
INDIAN HOSTILITIES AND
TREACHERY--EXCITEMENT--COVETOUSNESS--CONSEQUENCES
OF OBEDIENCE AND OF DISOBEDIENCE--POLICY TOWARDS THE
INDIANS--WALKER
AND HIS BAND--VIGILANCE.
An address delivered by President Brigham Young, in the
Tabernacle,
Great Salt Lake City, July 31, 1853.
162
I wish to say a few words to the Latter-day Saints this morning,
as there seems to be considerable excitement in the feelings of
the people, and many inquiring what will be the result of the
present Indian difficulties.
162
I will give you my testimony, as far as I have one on the
subject, concerning these difficulties in this territory, north
and south, pertaining to our brethren, the Lamanites. My
testimony to all is--IT IS RIGHT, and perfectly calculated, like
all other providences of the Lord, of the like nature, to chasten
this people until they are willing to take counsel. They will
purify and sanctify the Saints, and prepare the wicked for their
doom.
163
There has nothing strange and uncommon to man, yet occurred;
nothing has yet happened out of the ordinary providences of the
Lord. These common dealings of our great Head with His people
have been manifested from days of old, in blessings and
chastisements. Wars, commotions, tumults, strife, nation
contending against nation, and people against people, have all
been governed and controlled by Him whose right it is to control
such matters.
163
Among wicked nations, or among Saints, among the ancient
Israelites, Philistines, and Romans, the hand of the Lord was
felt; in short, all the powers that have been upon the earth,
have been dictated, governed, controlled, and the final issue of
their existence has been brought to pass, according to the wisdom
of the Almighty. Then my testimony is, IT IS ALL RIGHT.
163
There seems to be some excitement among the people and fears are
arising in the breasts of many, as to the general safety. Some
person has been shot at by the Indians, or some Indians were seen
in an hostile condition. And away go messengers to report to head
quarters, saying, "What shall we do? for we cannot tell, but we
shall all be killed by them; they have stolen our horses, and
driven off some cattle, which has created a great excitement in
our settlement," &c.; when, perhaps, to-morrow, the very Indians
who have committed these depredations will come and say, "How do
you do? We are friendly, cannot you give us some Chitcup?" They
will shake hands, and appear as though it were impossible for
them to be guilty of another hostility. And what is the next
move? Why, our wise men, the Elders of Israel, are either so
fluctuating in their feelings, so unstable in their ways, or so
ignorant of the Indian character, that the least mark of
friendship manifested by these treacherous red men, will lull all
their fears, throw them entirely off their guard, saying, "It is
all right; wife, take care of the stock, for I am going to the
kanyon for a load of wood."
163
Away he goes without a gun or a pistol to defend himself, in case
of an attack from some Indian or Indians, to rob him of his
cattle, and perhaps his life. Herds of cattle are driven upon the
range, the feelings of the people are divested of all fear by
this little show of Indian friendship, and their hearts are at
peace with all mankind. They lie down to sleep at night with the
doors of their houses open, and in many instances with no way a
close them if they were willing, only by means of hanging up a
blanket. Thus they go to sleep with their guns unloaded, and
entirely without any means of defence, in case they should be
attacked in the night. On the other hand, they no sooner discover
an Indian in an hostile attitude, than the hue and cry is "We
shall all be murdered immediately." That is the kind of
stability, the kind of unshaken self-command, the style of
generalship and wisdom manifested by Elders in Israel. To-day all
are in arms, war is on hand; "we are going to be destroyed, or to
fight our way through," is in every mouth. To-morrow all is
peace, and every man turns to his own way, wherever the common
avocations of life call him. No concern is felt as to protection
in the future, but "all is right, all is safety, there is no fear
of any further trouble," is the language of people's thoughts,
and they lie down to sleep in a false security, to be murdered in
the night by their enemies, if they are disposed to murder them.
164
I can tell you one thing with regard to excitement and war. You
may take Israel here, as a community, with all their experience,
and with all they have passed through in the shape of war, and
difficulties of various kinds, and these wild Indians are
actually wiser in their generations in the art of war than this
people are. They lay better plans, display greater skill, and are
steadier in their feelings. They are not so easily excited, and
when excited are not so easily allayed, as the men who have come,
to inhabit these mountains, from where they have been trained and
educated in the civilization of modern nations. You may not
believe this assertion; it is, however, no matter whether you do
or do not, the fact remains unaltered, as well as the conviction
of my own mind regarding it.
164
I have been frequently asked, what is going to be the result of
these troubles? I answer--the result will be good. What did you
hear, you who have come to these valleys within the last few
years, previous to your leaving your native country? You heard
that all was peace and safety among the Saints in these regions;
that the earth yielded inner strength, giving an abundance of
food; and that this was a splendid country to raise stock. Your
determination was then formed to go up to the Valleys of the
mountains, where you could enjoy peace and quiet, and follow the
avocations of life, undisturbed. When the people arrive here,
many of them come to me and say, "Brother Brigham, can we go
here, or there, to get us farms? Shall we enter into this or that
speculation? We have been very poor, and we want to make some
money, or we want the privilege of taking with us a few families
to make a settlement in this or that distant valley." If I
inquire, why they cannot stay here, their answer is, "because
there is no room, the land is chiefly taken up, and we have a
considerable stock of cattle, we want to go where we can have
plenty of range for our stock, where we can mount our horses, and
ride over the prairies, and say, I am Lord of all I survey. We do
not wish to be disturbed, in any way, nor to be asked to pay
tithing, to work upon the roads, nor pay territorial tax, but we
wish all the time to ourselves, to appropriate to our own use. I
want you, brother Brigham, to give us counsel that we can get the
whole world in a string after us, and have it all in our own
possession, by and bye." If there is light enough in Israel, let
it shine in your consciences, and illuminate your understandings,
and give you to know that I tell you the truth. This is the
object many have, in wishing to settle and take in land that is
far distant from the main body of the people. I have not given
you the language of their lips to me, but the language of their
hearts.
164
Elders of Israel are greedy after the things of this world. If
you ask them if they are ready to build up the kingdom of God,
their answer is prompt--"Why, to be sure we are, with our whole
souls; but we want first to get so much gold, speculate and get
rich, and then we can help the Church considerably. We will go to
California and get gold, go and buy goods and get rich, trade
with the emigrants, build a mill, make a farm, get a large herd
of cattle, and then we can do a great deal for Israel." When will
you be ready to do it? "In a few years, brother Brigham, if you
do not disturb us. We do not believe in the necessity of doing
military duty, in giving over our surplus property for tithing;
we never could see into it; but we want to go and get rich, to
accumulate and amass wealth, by securing all the land adjoining
us, and all we have knowledge of." If that is not the spirit of
this people, then I do not know what the truth is concerning the
matter.
165
Now I wish to say to you who are fearing and trembling, do not be
afraid at all, for it is certain if we should be killed off by
the Indians, we could not die any younger; this is about as good
a time as can be for us to die, and if we all go together, why
you know, we shall have a good company along with us; it will not
be lonesome passing through the valley, which is said to have a
vail drawn over it. If we all go together, the dark valley of the
shadow of death will be lighted up by us, so do not be scared.
But there will not be enough slain by the Indians at this time to
make the company very conspicuous in that dark valley. Do you
begin to secretly wish you had staid in the States or in England
a little longer, until this Indian war had come to an end? There
is a mighty fearing and trembling in the hearts of many. I know
what men have done heretofore, when they have seen the enemy
advancing, they have skulked, they were sure to be somewhere else
than on hand when there was fighting to do, although, upon the
whole, I have no fault to find with the Latter-day Saints, or
with the Elders of Israel upon that subject, for they love to
fight a little too well. If I were to have fears concerning them,
it would not be that they would make war, but in the case of war
being made on them, I should have more fear in consequence of the
ignorant and foolish audacity of the Elders, than of their being
afraid. I should fear they would rush into danger like an
unthinking horse into battle. So I will not find fault with
regard to their courage. On that point I am a coward myself, and
if people would do as I tell them, I would not only save my own
life, but theirs likewise.
165
Suppose, now, that we should say to this congregation, and to all
the wards in this city, the time has come for us to fort up; do
you not think a great many persons would come immediately to me,
and inquire if I did not think their houses quite safe enough,
without being put to that trouble and expense? Yes, my office
would be crowded with such persons, wanting to know if they might
not live where they were now living, "for" they would say, "we
have got good houses, and well finished off, besides, such a
course will ruin them, and our gardens will go to destruction; we
really cannot fort up." Would there not be a great amount of hard
feelings upon the subject? I think so, whether you do or not. I
think I should want as many as a legion of angels to assist me to
convince every family it was necessary, if it actually was so.
165
I do not know but the time may come, and that speedily, when I
shall build a fort myself in this city, and those who are
disposed can go into it with me, while the rest can stay out.
When I see it is absolutely necessary to do this, I shall do it.
If the people of Utah Territory would do as they were told, they
would always be safe. If the people in San Pete County had done
as they were told, from the beginning of that settlement, they
would have been safe at this time, and would not have lost their
cattle. The day before yesterday, Friday, July 29th, the Indians
came from the mountains, to Father Allred's settlement, and drove
off all the stock amounting to two hundred head. If the people
had done as they were told, they would not have suffered this
severe loss, which is a just chastisement.
166
I recollect when we were down at Father Allred's settlement last
April, they had previously been to me not only to know if they
might settle in San Pete, but if they might separate widely from
each other, over a piece of land about two miles square, each
having a five acre lot for their garden, near their farms. They
were told to build a good substantial fort, until the settlement
became sufficiently strong, and not live so far apart, and expose
themselves and their property to danger. Father Allred told me
they were then so nigh together, they did not know how to live! I
told him they had better make up their mind to be baptized into
the Church again, and get the Spirit of God, that each one might
be able to live at peace with his neighbor in close quarters, and
not think himself infringed upon. They wanted to know if they
were to build a fort. "Why, yes," I said, "build a strong fort,
and a corral, to put your cattle in, that the Indians cannot get
them away from you." "Do you think, brother Brigham, the Indians
will trouble us here?" they inquired. I said, "It is none of your
business whether they will or not, but you will see the time that
you will need such preparations." But I did not think it would
come so quickly. There will more come upon this people to destroy
them than they at present think of, unless they are prepared to
defend themselves, which I shall not take time, this morning, to
dwell upon. I said also to the brethren at Utah, "Do you make a
fort, and let it be strong enough, that Indians cannot break into
it." They commenced, and did not make even the shadow of a fort,
for in some places there was nothing more than a line to mark
where the approaching shadow would be. They began to settle round
upon the various creeks and streamlets, and the part of a fort
that existed was finally pulled up, and carried away somewhere
else. I have told you, from the beginning, you would need forts,
where to build them, and how strong. I told you, six years ago,
to build a fort that the Devil could not get into, unless you
were disposed to let him in, and that would keep out the Indians.
Excuse me for saying devil; I do not often use the old
gentleman's name in vain, and if I do it, it is always in the
pulpit, where I do all my swearing. I make this apology because
it is considered a sin to say devil, and it grates on refined
ears.
166
I told the settlement in San Pete, at the first, to build a fort.
They did not do it, but huddled together beside a stone quarry,
without a place of common shelter where they could defend
themselves, in case of an Indian difficulty. They had faith they
could keep the Indians off. Well, now is the time to call it into
exercise. They did, after a while, build a temporary fort at San
Pete, which now shields them in a time of trouble.
166
When the brethren went to Salt Creek, they wanted to make a
settlement there, and inquired of me if they might do so. I told
them, no, unless they first built an efficient fort. I forbade
them taking their women and children there, until that
preparatory work was fully accomplished. Has it ever been done?
No, but families went there and lived in wagons and brush houses,
perfectly exposed to be killed. If they have faith enough to keep
the Indians off, it is all right.
166
From the time these distant valleys began to be settled, until
now, there has scarcely been a day but what I have felt
twenty-five ton weight, as it were, upon me, in exercising faith
to keep this people from destroying themselves; but if any of
them can exercise faith enough for themselves, and wish to excuse
me, I will take my faith back.
166
The word has gone out now, to the different settlements, in the
time of harvest, requiring them to build forts. Could it not have
been done last winter, better than now? Yes. Do you not suppose
people will now wish they had built forts when they were told? If
they do not, it proves what they have been all the time, shall I
say fools? If that is too harsh a term, I will say they have been
foolish. It is better for me to labor in building a house or a
fort, to get out fencing timber, and wood to consume through
winter, when I have nothing else to do, and not be under the
necessity of leaving my gain on the ground to do those things.
Harvest is no time to build forts, neither is it the time to do
it when we should be plowing and sowing.
167
Now the harvest is upon us, I wish to say a few words
concerning it. I desire you to tell your neighbors, and wish them
to tell their neighbors, and thus let it go to the several
counties around--now is the time for women and children to assist
in the harvest fields, the same as they do in other countries. I
never asked this of them before; I do not now ask it as a general
thing, but those employed in the expedition south, in the work of
defending their brethren from Indian depredations, who have heavy
harvests on hand, rather than suffer the grain to waste, let the
women get in the harvest, and put it where the Indians cannot
steal it. And when you go into the harvest field, carry a good
butcher knife in your belt, that if an Indian should come upon
you, supposing you to be unarmed, you would be sure to kill him.
167
Tell your neighbors of this, and go to work, men, women, and
children, and gather in your grain, and gather it clean, leave
none to waste, and put it where the Indians cannot destroy it.
167
Does this language intimate anything terrific to you? It need
not. If you will do as you are told, you will be safe
continually. Secure your bread stuff, your wheat, and your corn,
when it is ripe, and let every particle of grain raised in these
valleys be put where it will be safe, and as much as possible
from vermin, and especially from the Indians, and then build
forts.
167
Let every man and woman who has a house make that house a fort,
from which you can kill ten where you can now only kill one, if
Indians come upon you. "Brother Brigham, do you really expect
Indians to come upon us in this city?" This inquiry, I have no
doubt, is at this moment in the hearts of a few, almost
breathless with fear. Were I to answer such inquirers as I feel,
I should say, it is none of your business; but I will say, you
are so instructed, to see if you will do as you are told. Let
your dwelling house be a perfect fort. From the day I lived where
brother Joseph Smith lived, I have been fortified all the time so
as to resist twenty men, if they should come to my house in the
night, with an intent to molest my family, assault my person, or
destroy my property; and I have always been in the habit of
sleeping with one eye open, and if I cannot then sufficiently
watch, I will get my wife to help me. Let an hostile band of
Indians come round my house, and I am good for quite a number of
them. If one hundred should come, I calculate that only fifty
would be able to go to the next house, and if the Saints there
used up the other fifty, the third house would be safe.
167
But instead of the people taking this course, almost every good
rifle in the territory has been traded away to the Indians, with
quantities of powder and lead, though they waste it in various
ways when they have got it. The whites would sell the title to
their lives, for the sake of trading with the Indians.
167
They will learn better, I expect, by and by, for the people have
never received such strict orders as they have got now. I will
give you the pith of the last orders issued--"That man or family
who will not do as they are told in the orders, are to be treated
as strangers, yea, even as enemies, and not as friends." And if
there should be a contest, if we should be called upon to defend
our lives, our liberty, and our possessions, we would cut such
off the first, and walk over their bodies to conquer the foe
outside.
168
Martial law is not enforced yet, although the whole territory is
in a state of war, apparently, but it is only the Utah [Indians]
who have declared war on Utah [Territory.] Deseret has not yet
declared war; how soon it will be declared is not for me to say;
but we have a right, and it is our duty, to put ourselves in a
state of self defence.
168
The few families that settled in Cedar Valley, at the point of
the mountains, were instructed to leave there, last spring. They
have gone back again, upon their own responsibility, and now want
to know what they must do. They have been told to do just as they
have a mind to.
168
Those who have taken their wives and children in the kanyons to
live, have been told to remove them into the city; and if you
want to make shingles, or do any other work that requires you to
remain there, have your gun in a situation that an Indian cannot
creep up and steal it from you before you are aware, that you can
be good for a few Indians if they should chance to come upon you.
168
If I wished to live away from the body of the people, my first
effort should be directed towards building a good and efficient
fort. When new settlements were made in the eastern countries,
they built them of timber, and they were called "block houses." I
would advise that every house in a new settlement should be made
good for all the Indians that could approach it, with an
intention to tear it down. If I did not do that, I would go to
where I could be safe, I would take up my abode with the body of
the people. I would take my family there at least. By taking this
course, every person will be safe from the depredations of the
Indians, which are generally committed upon the defenceless and
unprotected portions of the community.
168
I know what the feelings of the generality of the people are, at
this time--they think all the Indians in the mountains are coming
to kill off the Latter-day Saints. I have no more fear of that,
than I have of the sun ceasing to give light upon the earth. I
have studied the Indian character sufficiently to know what the
Indians are in war, I have been with them more or less from my
youth upward, where they have often had wars among themselves.
Let every man, woman, and child, that can handle a butcher knife,
be good for one Indian, and you are safe.
168
I am aware that the people want to ask me a thousand and one
questions, whether they have done it or not, touching the present
Indian difficulties. I have tried to answer them all, in my own
mind, by saying, it will be just as the Lord will.
168
How many times have I been asked in the past week, what I intend
to do with Walker. I say, LET HIM ALONE, SEVERELY. I have not
made war on the Indians, nor am I calculating to do it. My policy
is to give them presents, and be kind to them. Instead of being
Walker's enemy, I have sent him a great pile of tobacco to smoke
when he is lonely in the mountains. He is now at war with the
only friends he has upon this earth, and I want him to have some
tobacco to smoke.
168
I calculate to pursue just such a course with the Indians, and
when I am dictated to by existing circumstances, and the Spirit
of the Lord, to change my course, I will do it, and not until
then.
169
If you were to see Walker, do you think you would kill him? You
that want to kill him, I will give you a mission to that effect.
A great many appear very bold, and desire to go and bring me
Walker's head, but they want all the people in Utah to go with
them. I could point out thousands in this Territory who would
follow these Indians, and continue to follow them, and leave the
cattle to be driven off by the emigrants, and the grain to
perish, and thus subject the whole community to the ravages of
famine, and its consequent evils. I have been teased and teased
by men who will come to me and say, "Just give me twenty-five,
fifty, or a hundred men, and I will go and fetch you Walker's
head." I do not want his head, but I wish him to do all the Devil
wants him to do so far as the Lord will suffer him and the Devil
to chastise this people for their good.
169
I say to the Indians, as I have often said to the mob, go your
length. You say you are going to kill us all off, you say you are
going to obliterate the Latter-day Saints, and wipe them from the
earth; why don't you do it, you poor miserable curses? The mob
only had power to drive the Saints to their duty, and to remember
the Lord their God, and that is all the Indians can do. This
people are worldly-minded, they want to get rich in earthly
substance, and are apt to forget their God, the pit from which
they were dug, and the rock from which they were hewn, every man
turning to his own way. Seemingly the Lord is chastening us until
we turn and do His will. What are you willing to do? Would you be
willing to build a fort, and all go in there to live? I tell you,
you would have a hell of your own, and devils enough to carry it
on. Do you suppose you will ever see the time you would do that,
and live at peace with each other, and have the Spirit of the
Lord enough to look each other in the face, and say, with a heart
full of kindness, " Good morning, Mary," or "How do you do,
Maria"? YOU WILL BE WHIPPED UNTIL you have the Spirit of the Lord
Jesus Christ sufficiently to love your brethren and sisters
freely, men, women, and CHILDREN; until you can live at peace
with yourselves, and with every family around you; until you can
treat every child as though it were the tender offspring of your
own body, every man as your brother, and every woman as your
sister; and until the young persons treat the old with that
respect due to parents, and all learn to shake hands, with a warm
heart, and a friendly grip, and say, "God bless you," from
morning till evening; until each person can say, "I love you all,
I have no evil in my heart to any individual, I can send my
children to school with yours, and can correct your children when
they do wrong, as though they were my own, and I am willing you
should correct mine, and let us live together until we are a holy
and sanctified society." There will always be Indians or somebody
else to chastise you, until you come to that spot; so amen to the
present Indian trouble, for it is all right. I am just as willing
the rebellious of this people should be kicked, and cuffed, and
mobbed, and hunted by the Indians, as not, for I have preached to
them until I am tired. I will give no more counsel to any person
upon the duties of self preservation; you can do as you please;
if you will not preserve yourselves, I may reason with you until
my tongue cleaves to the roof of my mouth, to no avail. Let the
Lord extend the hand of benevolence to brother Walker, and he
will make you do it by other means than exhortations given in
mildness.
169
This very same Indian Walker has a mission upon him, and I do not
blame him for what he is now doing; he is helping me to do the
will of the Lord to this people, he is doing with a chastening
rod what I have failed to accomplish with soft words, while I
have been handing out my substance, feeding the hungry,
comforting the sick. But this has no effect upon this people at
all, my counsel has not been needed, go the Lord is making
brother Walker an instrument to help me, and perhaps the means
that he will use will have their due effect.
169
Do you suppose I want to kill him? No. I should be killing the
very means that will make this people do what we wanted them to
do years ago.
170
There are hundreds of witnesses to bear testimony that I have
counselled this people, from the beginning, what to do to save
themselves both temporally and spiritually.
170
In one of our orders issued lately, the southern settlements were
advised to send their surplus cattle to this valley. No quicker
had the news reached them, than our ears were greeted with one
continued whine, which meant, "We are afraid you want them." So
we did, to take care of them for you.
170
When Father Allred was advised to adopt measures to secure
themselves and their property, he replied, "O, I do not think
there is the least danger in the world; we are perfectly able to
take care of our stock, and protect ourselves against the
Indians." All right, I thought, let circumstances prove that.
170
Now as difficulties surround them, they say to me, "Why, brother
Brigham, if you had only told us what to do, we would have done
it. Were we not always willing to take your counsel?" Yes, you
are a great deal more willing to take it, than to obey it. If
people are willing to carry out good counsel, they will secure
themselves accordingly.
170
I have thought of setting a pattern, by securing myself; but were
I to build a fort for myself and family, I should want about a
legion of angels from the throne of God, to stay nine months with
me, to get my folks willing to go into it. But I am so
independent about it, I care not the snap of my finger for one of
them. If my wives will not go into a place of security with me,
it is all right, they can stay out, and I will go in and take my
children with me. I say, I do not know but I may take a notion to
set a pattern by building a fort; if I do, some one in this city
may follow my example, and then somebody else, &c., until we have
a perfect city of forts.
170
"Brother Brigham, do you really think we shall ever need them?"
YES, I DO. All the difficulties there is in the community this
year, is not a drop in comparison to the heavy shower that will
come. "Well, and where is it coming from?" From hell, where every
other trouble comes from. "And who do you think will be the
actors?" Why, the Devil and his imps. [W. W. Phelps in the stand,
We could not do very well without a devil.] No, sir, you are
quite aware of that; you know we could not do without him. If
there had been no devil to tempt Eve, she never would have got
her eyes opened. We need a devil to stir up the wicked on the
earth to purify the Saints. Therefore let devils howl, let them
rage, and thus exhibit themselves in the form of those poor
foolish Lamanites. Let them go on in their work, and do you not
desire to kill them, until they ought to be killed, and then we
will extinguish the Indian title, if it is required.
170
Did you never feel to pity them on viewing their wretched
condition? Walker with a small band has succeeded in making all
the Indian bands in these mountains fear him. He has been in the
habit of stealing from the Californians, and of making every
train of emigrants that passed along the Spanish trail to
California pay tithing to him. He finally began to steal children
from those bands to sell to the Spaniards; and through fear of
him, he has managed to bring in subjection almost all the Utah
tribes.
170
I will relate one action of Walker's life, which will serve to
illustrate his character. He, with his band, about last Feb.,
fell in with a small band of Piedes, and killed off the whole of
the men, took the squaws prisoners, and sold the children to the
Mexicans, and some few were disposed of in this territory. This
transaction was told by Arapeen, Walker's brother, though he was
not at the affray himself.
171
The Indians in these mountains are continually on the decrease;
bands that numbered 150 warriors when we first came here, number
not more than 35 now; and some of the little tribes in the
southern parts of this territory, towards New Mexico, have not a
single squaw amongst them, for they have traded them off for
horses, &c. This practice will soon make the race extinct.
Besides, Walker is continually, whenever an opportunity presents
itself, killing and stealing children from the wandering bands
that he has any power over, which also has its tendency to
extinguish the race.
171
Walker is hemmed in, he dare not go into California again. Dare
he go east to the Snakes? No. Dare he go north? No, for they
would rejoice to kill him. Here he is, penned up in a small
compass, surrounded by his enemies; and now the Elders of Israel
long to eat up, as it were, him and his little band. What are
they? They are a set of cursed fools. Do you not rather pity
them? They dare not move over a certain boundary, on any of the
four points of the compass, for fear of being killed; then they
are killing one another, and making war upon this people that
could use them up, and they not be a breakfast spell for them if
they felt so disposed. See their condition, and I ask you, do you
not pity them? From all appearance, there will not be an Indian
left, in a short time, to steal a horse. Are they not fools,
under these circumstances, to make war with their best friends?
171
Do you want to run after them to kill them? I say, let them
alone, for peradventure God may pour out His Spirit upon them,
and show them the error of their ways. We may yet have to fight
them, though they are of the house of Israel to whom the message
of salvation is sent; for their wickedness is so great, that the
Lord Almighty cannot get at the hearts of the older ones to teach
them saving principles. Joseph Smith said we should have to fight
them. He said, "When this people mingle among the Lamanites, if
they do not bow down in obedience to the Gospel, they will hunt
them until there is but a small remnant of them left upon this
continent." They have either got to bow down to the Gospel or be
slain. Shall we slay them simply because they will not obey the
Gospel? No. But they will come to us and try to kill us, and we
shall be under the necessity of killing them to save our own
lives.
171
I wished to lay these thing before the people this morning, to
answer a great many questions, and allay their fears. Yesterday,
brother Kimball heard at his mill, ten miles north, that I had
sent word to him, that the mountains were full of Indians, and he
and the families with him were to move into the city; so they
immediately obeyed this report. Brother Kimball came to me and
inquired if I had sent such orders. I said, no. But it is all
right, for I wanted the women and children from there. This shows
the excited state of the people.
171
One thing more. I ask you men who have been with Joseph in the
wars he passed through, and who were with him at the time of his
death, what was it that preserved us, to all outward appearances?
It is true, in reality, God did it. But by what means did He keep
the mob from destroying us? It was by means of being well armed
with the weapons of death a send them to hell cross lots. Just so
you have got to do.
172
As for this people fostering to themselves that the day has come
for them to sell their guns and ammunition to their enemies, and
sit down to sleep in peace, they will find themselves deceived,
and before they know, they will sleep until they are slain. They
have got to carry weapons with them, to be ready to send their
enemies to hell cross lots, whether they be Lamanites, or mobs
who may come to take their lives, or destroy their property. We
must be so prepared that they dare not come to us in a hostile
manner without being assured they will meet a vigorous
resistance, and ten to one they will meet their grave.
172
The Lord will suffer no more trouble to come upon us than is
necessary to bring this people to their senses. You need not go
to sleep under the impression that it is the north and south only
that is in danger, and we are all safe here. Now mind, let this
people here lie down to sleep, and be entirely off their watch,
and the first thing they know, they are in the greatest danger.
You must not desert the watch tower, but do as I do--keep some
person awake in your house all night long, and be ready, at the
least tap of the foot, to offer a stout resistance, if it is
required. Be ready at any moment to kill twenty of your enemies
at least. Let every house be a fort.
172
After the cattle were stolen at San Pete, a messenger arrived
here in about thirty hours to report the affair, and obtain
advice. I told brother Wells, "you can write to them, and say,
'Inasmuch as you have no cows and oxen to tumble you, you can go
to harvesting, and take care of yourselves.'" If you do not take
care of yourselves, brethren, you will not be taken care of. I
take care of them that help themselves. I will help you that try
to help yourselves, and carry out the maxim of Doctor Dick--"God
helps them that help themselves."
172
I am my own policeman, and have slept, scores of nights, with my
gun and sword by my side, that is, if I slept at all. I am still
a policeman. Now is the day to watch. It is as important for me
to watch now, as well as pray, as it ever has been since I came
into this kingdom. It requires watching, as well as praying men;
take turns at it, let some watch while others pray, and then
change round, but never let any time pass without a watcher, lest
you he overtaken in an hour when you think not; it will come as a
thief in the night. Look out for your enemies, for we know not
how they will come, and what enemy it will be. Take care of
yourselves.
172
Again, let me reiterate to the sisters, do not be afraid of going
into the harvest field. If you are found there helping your sons,
your husbands, and your brethren, to gather in the harvest, I
say, God bless you, and I will also.
172
Take care of your grain, and take care of yourselves, that no
enemy come to slay you. Be always on hand to meet them with
death, and send them to hell, if they come to you. May God bless
you all. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Parley
P. Pratt, January 30, 1853
Parley P. Pratt, January 30, 1853
THE STANDARD AND ENSIGN FOR THE PEOPLE.
A discourse delivered by Elder Parley P. Pratt, in the
Tabernacle,
Great Salt Lake City, January 30, 1853.
173
Brethren and Friends--I am glad to see you once more, and for the
privilege of meeting with you. I did not expect to address you
this morning, not being well in health; but at the request of my
brother, who presides over me, and in the absence of many who
might edify you, I rise to speak a short time, and give place to
others.
173
I desire your prayers, that my body may be strengthened, and also
for the Gift of the Holy Spirit, without which no man can edify
his fellow man.
173
We are told, by the Prophet of old, in the good old Bible, and by
that peculiar Prophet that the Christian world (that portion of
them that esteem the Bible) consider more clear, and more
eloquent than any other, whose prophecies are on record--the
Prophet Isaiah; we are told by him, that the Lord would, some
time, "lift up a standard for the people," "an ensign for the
nations," and that He would not only do this, but do it as a
manifestation which should result in the great restoration of all
things spoken of by the Prophets, in the restoration of the
twelve tribes of Israel from the four quarters of the earth, to
their own country, nationality, institutions, and religion; that
they might again be nationalized, established, and reinstated in
their covenant renewed unto them, as in days of old, and have
their own Priesthood, rulers, governors, and consequently their
own blessings. I say, we are told, by one of the greatest
Prophets, whose prophecies are on record, that a standard would
be lifted up or manifested, in order to bring about that great
restoration. What is that standard? Let us reason a little upon
that subject, this morning. Some might say it is a book. It might
be, in a certain sense. A dictionary of a language is sometimes
called a standard, that is, something established, something that
is a sufficient authority, something to which all can refer, as
to a sample or doctrine, to decide a question or an uncertainty
in the meaning of words.
173
In point of principle or doctrine, a book that we might call a
"standard," might be considered to contain truths. But I do not
understand the prediction to which I refer as exclusively
pertaining to a book, but rather to a religion, to a set of
principles developed, to a covenant established, or, to carry it
out more fully, to a people organized, gathered together, and
established in one, having one faith, one spirit, one baptism,
one God, one eternal and everlasting covenant by which they are
all united, and one set of principles by which they are governed.
For where such a government might be subdivided by local
circumstances, whether these principles were written in one book
or in a thousand books, or whether they were taught and acted
upon without any book, whether the people could read a book or
could not, nothing short of the development of certain principles
of religion, law, and government, embraced by a certain portion
of people, by which they could see eye to eye, in which they were
united, and by the spirit of which they were made one in light
and truth and fellowship, and gathered, organised, planted,
established--in short, a system containing a development of all
the principles that constitute a heavenly government, nothing
short of this, if I understand the prediction of Isaiah, would be
considered by the Jews, and by the other tribes of Israel,
wherever they were found, and finally by the whole of the Gentile
world that might live to see it, as a "standard." This would be
something worthy to be called a standard, something to which they
could look, and come to, and be organized, consolidated,
nationalized, and governed by, politically and religiously; or
more truly and consistently speaking, religiously, because that
includes all the political governments that are worth naming or
striving for in heaven or on earth.
174
A system of religion, or a people organized upon it, should
include every branch of government that they could possibly need
for their dwelling with each other, for their organization,
peace, welfare, defence, order, happiness, and for their dwelling
with neighboring nations. A system of religion that is from
heaven never would stop short of including all these principles.
Therefore it is inconsistent, it is because of the ignorance that
is in the world that two terms--"political government" and
"religious government," are used.
174
Men have been in the habit of walking with, of being organised
and identified with, religions more or less false, and not
sufficient in themselves to carry out all the principles of
government; they are a kind of Sunday convenience, separate and
distinct from the every-day affairs of life; a kind of a big
religious cloak, to be put on for that day, but not to be
considered to have anything to do with every-day affairs. This
kind of religion not being sufficient for the happiness and
government, enlightenment and improvement, education and
regulation of mankind, or of society in all its branches, of
course men would get up some thing else separate from it, and
call that "the policy of civil government." I do not blame them,
for a false religion, or one partly false and partly true, never
was calculated to answer the purpose. A religion not wholly true
could not possibly develop all the resources, principles,
branches, departments, officers, and powers adapted to the
government, organization, peace, order, happiness, and defence of
society, and for its regulation while dwelling with foreign
departments and powers.
174
Men require something more than these imperfect systems, which
are a mixture of truth and error, that exist in the world, (and
they have no better, of course;) they need something else besides
their Sunday arrangements, besides this machinery of theories;
they need something of every-day practical utility; and this they
call civil government and politics, distinct from religion,
though in some countries they blend one with the other, and both
are in force. But I use the terms politics and religion to adapt
myself to those obsolete ideas, that are about passing away with
us, but under which a great majority of mankind still labor. In
addressing the Saints, I make no distinction; when I say a
religious system, I mean that which unites principles of
political government and religions, which is perfectly sufficient
for, and completely adapted to, all the wants of cities,
boroughs, counties, states, kingdoms, empires, or the world, or a
million of worlds; that system of religion or government, just
which you please to call it, that regulates things in heaven, and
for which all professing Christian men pray.
175
Whether men realize it or not, when they say, "Thy kingdom come,
thy will be done on earth as it is in heaven," it is as much as a
say, "O God, sweep away all the falsehood and abuses of power
there are in the world, whether religious or political; down with
the tyrants, down with the abuses, down with the false nobility,
down with the pride, extravagance, and idleness of the one class,
and down with the hard trials, want, oppression, and poverty that
are heaped upon the other class; do away with all the kingcraft,
priestcraft, and republic craft that are in the world. And in the
place of all these false governments and religions, in political
and social life, introduce that eternal government, that pure
order of things, those eternal principles and institutions, which
govern society in those better worlds, the worlds of immortality
and eternal life." That is what a man prays for, as well as I can
tell it, when he says, "Thy will be done on earth, as it is in
heaven." He says, "Sweep away all abuses, all corruption, all
falsehood, all war, all ungodly and selfish ambition; and in its
place introduce a new government for universal man, a system that
will touch all his wants, religiously, politically, and every
other way; which will organise and govern society upon the
principles that society is governed upon in heaven."
175
I pray for that day, understanding it in that light. And if
anybody uses that prayer, and does not mean it in that light, it
is for want of reflection. For instance--does any man in his
senses, believe that the government of the eternal heavens in the
presence of God, consists of a variety of kingdoms, empires,
republics, and states, governed by various principles, ruled by
aspirants, and sometimes by tyrants, that differ widely one from
another in the principles by which they rule, one jarring with,
and encroaching upon, the other, and frequently going to war with
him, having a thousand different ways of worship, and of
religious and political administration? I ask, again, does any
sane person, who reflects, believe that heaven is governed in
that way? No. Every reflecting person believes as well as I, that
if there is a world of immortality at all, where righteousness
rules, the same principles, as far as they go, are developed unto
all, and adapted to all. Some may have more truth, ascend to
greater degrees of perfection, and be able to receive higher and
more glorious principles of government than others, even in
heaven. Some may attain to a celestial glory, of which the sun is
typical; others be as telestial beings, the glory of which is
compared with be stars, as they appear to our sight; and these
two classes may differ as widely from each other as the stars
differ from the sun in glory, as seen by man. So far as heavenly
beings have become enlightened by revelation in the laws of
eternal government, a sameness exists in their possession of
principles of truth, as far as it goes. Some may be in possession
of the same portion of truth, but may not possess it in fulness,
but it is true so far as it goes, by which all are in union,
peace, and love, and by which they all do right, and all glorify
God, and maintain an eternal peace and bond of happiness.
176
In viewing heaven thus, "I do not believe I differ, except in
degree, from the expectations and views of all Christendom that
believe in a hereafter. They would not contend for a moment for
the jargon and division that exist in this world, that
produce--what? Envy, hatred, darkness, and ignorance. They do not
believe for a moment that anything of this kind exists in heaven.
They pray as well as we, "Thy will be done on earth as it is in
heaven." They pray, whether they think of it or not, that all the
jargon, errors, abuses, darkness, and ignorance that now exist in
the world, under the name of religion, government, or anything
else, may come to an end; that, so far as there is
unrighteousness, or any error in principle, thrones may be cast
down; that all the powers of earth, whether republic or
monarchial, that are not in accordance with the law and
government of heaven, may pass away, and those principles be
introduced that govern the sanctified in heaven, so far as man in
this life is capable of receiving these good things, and enjoying
them in truth, union, and peace. Then with this view of the
subject, such a system introduced, even among a few men, they
being organised upon it, and acting it out in a good measure, we
should call this a "standard." The Jews could look to it and call
it a "standard." The ten tribes, and the scattered remnants, and
all that appertain to the lineage of Abraham, Isaac, and Jacob,
scattered through the world, waiting for the redemption, and the
restoration of the kingdom to Israel, could look to such a
"standard," to the people organised upon these principles
developed from heaven, and carrying them out in all their points,
for they are capable of governing a world, or a million of
worlds; to this they could look and say, there is a "standard."
176
If all the railroads, steam-boats, and other swift means of
conveyance, with all the gold and silver, were in the hands and
under the control of the right lineage, and all the sea captains
and railroad proprietors stood ready to serve them, as the Jew
turned his attention to the brightening prospect, and to his own
land, the question would naturally arise in his mind--under what
STANDARD shall I go? You may say under the colors of Great
Britain, but that is not sufficient. Upon what principles shall
we be organized, religiously and politically? Which of all the
churches in Christendom will present us with a just standard,
constituted to our capacity? Which of all the nations will
present a government standard, constituted to our position?
176
"Well, but," you say, "let the Jews take their own standard."
Then they will neither have the Christian dispensation, nor that
of Moses and the Prophets, because both of these had power in
them that the Jews do not profess to have. The Christian religion
had its inspired men, Apostles and Prophets. Those the Jews have
not got. Moses and the Prophets had their miracles, gifts,
powers, and oracles, men who were raised up by heaven, to direct,
make laws and governments, and organise a kingdom among the Jews;
they have not got these either. The most they pretend to have is
a Book that gives the history of their fathers, and of Moses and
the Prophets; showing that they lived under a dispensation of
Priesthood, revealed from heaven, and handed down from the
fathers, from generation to generation, which Priesthood held the
Urim and Thummim, and the charge of the holy place, containing
the holy things, and power to inquire of God, and to instruct the
people in what was for their peace, defence, welfare, government,
judgment, and law. The Jews cannot say they have these things
now. Moses and the Prophets had the ministering of angels. The
Jews at this day have not. Moses and the Prophets had living
oracles from heaven. The Jews have not. Moses and the Prophets
had power to control the elements, and work mighty wonders in the
name of the Lord, some of them even rolled the earth back on its
axis. Have the Jews this power? No. To restore them to Palestine,
and let their own institutions be a standard, would be to put
there what neither resemble Moses and the Prophets, nor Jesus and
the Prophets.
177
"But suppose we try to convert them to the present Christian
institutions," says one. Well, where is the "standard?" Who has
got it? The Christian institution consisted of Apostles and
Prophets, ministers whose Priesthood was after the order of the
Son of God, and ordained by himself, for he says, "As my Father
hath sent me, even so send I you;" "ye have not chosen me, but I
have chosen you, and ordained you." Connected with the
Apostleship are the keys and powers of government, the
administration of ordinances, and the gifts and powers of the
Holy Spirit. This is a "standard," which the Jews, and the ten
tribes would all acknowledge, and it is a Christian one, yet such
a one all Christendom cannot present. They can present a book,
like the Jews; the one is a book that testifies that Moses and
the Prophets had this power, the other that Jesus and his
Apostles had it, but neither of these books can be the
"standard," because the mere history that somebody had this power
would not be a living "standard." If the Christians present the
Jews with the New Testament, the Jews will present the Christians
with the Old Testament, and the writers of both of them had the
power. The Jew would have to admit, that the power and "standard"
that his book was the key of, had passed away; and the Christian,
that the angels, gifts, and blessings that his book gave an
account of, had also passed away.
177
If you take the despotic standard of Russia, or the standard of
any other of the nations of Europe, some of them are unlimited in
their provisions--the sovereign is the law; others are
limited--the sovereign only being part of the law and power,
frequent bloody wars arise between the monarch and the people;
and those who come direct to the throne by hereditary right are
beset by the same evils. Besides that, in Russia there is one
kind of religion; in Greece, another; in Rome, a third; and in
England, a fourth; all widely differing from each other.
177
To take the republican form of government, and set it up as a
standard, would be to set the Jews and the Ten Tribes, when they
get home, to creating their own government, religion, and
officers. They would say, "This is not a restoration of all
things to the order of the fathers. Who ever heard of a nation's
rising up, and making its own ministry of angels, its own
Prophets, Apostles, and Priesthood to speak the word of God, and
to inquire of Him?" The Lord would turn round and say, "I have
not chosen this man, you have chosen him and ordained him." Did
the people elect and appoint Moses to receive all his powers, to
hold communion with the burning bush, and divide the waters of
the Red Sea? Did they elect Joshua to that faith by which he
lived to lead Israel into Canaan, and divide Jordan by the word
of God? Did they instruct him to lengthen out the day while
Israel conquered their enemies? No. God Almighty chose Moses and
ordained him, and Moses laid his hands upon Joshua and ordained
him, and therefore the two were full of the Spirit of God to fill
a similar calling.
177
The Jews and the Ten Tribes know better than to bow to such an
order of things, for no rule, precedent, or example, can be found
in the history of the fathers to substantiate such a course; they
would either conclude that God had changed, or that such
proceedings were an imposition, and pertained to no real
government from heaven at all.
177
"Well, then," says the Lord,"I will set up a standard for my
people, and lift up my hand to the Gentiles. A system shall be
developed from heaven, by which the people are to be planted in
one, that is, those who embrace it; by which shall be developed
among them all, one spirit, one doctrine, one order of
Priesthood, worship, power, and government, to lead, direct,
control, and say what religion they shall adopt, including every
department of government, sufficient for all the affairs of
state, both internal and external, and that would contribute to
their enlightenment, improvement, defence, exaltation, and their
relations with all the world." Such a thing would be a
"standard." It would answer the purpose to plant and govern them.
It would bring the Gentiles to it. In order for this, it would be
a principle of government developed in all its parts, not
differing so much from the old one either. "Do you mean the law
of Moses?" Yes, but only so far as the same eternal principles
existed in that law. There were many principles given in that law
which pertained not to the eternal kingdom of God; they had to be
fulfilled in Christ, and then have an end.
179
"Well, then, what do you mean? Do you mean to say that this
modern standard must not differ from the institutions revealed
and carried out in the days of Christ and his Apostles?" No, this
is not what I mean, because it must differ in some of its
bearings from those institutions. "Wherein?" In this respect, if
nothing more--Peter and the rest of the Apostles having done what
we are doing now, that is, talked about that "standard," and the
restoration of the kingdom and government to Israel, said to
Jesus, "Lord, wilt thou at this time restore the kingdom to
Israel?" That is, "Wilt thou at this time raise a standard with
all the powers of government, break down the Roman Empire, and
give the kingdom and the greatness of the kingdom under the whole
heaven to thy Saints, that so all Israel may be saved?" So far
from a satisfactory answer being given to Peter and the Apostles,
the Saviour said, "It is not for you to know the times or the
seasons" when this shall be done, letting alone doing it, for the
knowledge of these times "the Father hath put in his own power."
Jesus did not turn round and answer them as the sectarians
would--"You are entirely mistaken, my kingdom will always be a
spiritual kingdom; and you will be very much disappointed if you
look for anything else." He virtually said--"Suffice it to say,
it is not given to you Apostles to hold the keys of my kingdom in
that day and age of the world, or even to know the time that I
will do that work." "Well, Lord, what will you have us to do? As
the Scriptures are more full upon that subject than almost any
other, for kings and Prophets spoke of little else, and you will
not tell us of that, but reserve it for some other people, and to
be known at some other time, which we are not to know, what is it
you would have us to do?" "Simply be witnesses of me in
Jerusalem, Samaria, and in the uttermost parts of the earth.
Baptize the people, if they will repent, after you have taught
them to believe in me, their eternal King and great High Priest,
who rose from the dead, and ascended up on high in your presence,
to reign in heaven, and eventually upon the earth. Go and tell
the people that, and let them repent, and turn to me with full
purpose of heart, and know that I am the law, and the way, and
the truth; and if they shall keep my words, they shall have
eternal life; and if they do not, they shall remain in
condemnation. If they hear you, they hear me; and if they receive
you, they receive me; and if they receive me, they receive him
that sent me; and if they reject you, they reject me, and
whatsoever they do to you, it is the same as though they did it
to me. You are my ambassadors, my representatives, my ministers,
and if they do good to you, it is the same as though they did it
to me. If they discard you, and believe not your words, and
withhold their hands from helping you to carry out the principles
of truth, it is the same as though they did it unto me." "But,
master, how shall we establish a standard of government, and
peace, so as to maintain these principles?" "You cannot do it."
Did Jesus Christ and his Apostles say these things in so many
words? No. But in words that amounted to the same thing. Says
he--"The time cometh, that whosoever killeth you will think that
he doeth God service." And unto Peter, the head of the Apostles,
Jesus said, speaking of the death Peter should die--"When thou
shall be old, thou shalt stretch forth thy hands, and another
shall gird thee, and carry thee whither thou wouldest not." Jesus
told his servants they would be scourged from city to city, and
from place to place, and from synagogue to synagogue, and be
overcome, for another power would rise different from the kingdom
of God, and it should make war with them, and overcome them, and
be drunken with the blood of the Saints, and hold dominion over
all the kings of the earth, over every tribe and tongue and
people, until the word of God should be fulfilled; therefore they
were not to think to gather the people, to establish a kingdom or
government on the earth, for they could not do it. There was
another power to rise, that would put their power down, and bear
rule over all nations, and all nations would be deceived by it.
179
Now you take the instructions of the Apostles to the Saints in
former days, and the manifestations of the Lord to the last of
the Twelve while he was on the Isle of Patmos, and see if they do
not amount to the above.
179
Well, then, give us a dispensation like the one they had, one
fitted to the New Testament; and it is simply to run through the
world, and witness of the manifestations of the Lord of life and
glory in the flesh, and his resurrection from the dead; to call
upon the people to repent and be baptized, and give them the
first principles of the Gospel, and prepare them to reign in
yonder world of glory, so far as they could by being faithful
through the Gospel; and as fast as they were baptized, say to
them, "You may expect to be killed, and if you are not willing to
lay down your life, do not put your name among us, nor be
baptized at all, for the wicked will make war with the Saints and
overcome them." To repent, and be baptized, and receive the
Gospel for the remission of sins, be killed and go home to glory,
was the Gospel the ancient Apostles preached. I say. if we had a
dispensation precisely like that which Peter and the rest of the
former-day Apostles had, that is just as far as we could I carry
it. Where is the place where we could build up the kingdom of
God? No where. If you lived in Rome (and Rome was the world), and
submitted to its butcheries, until the words of God should he
fulfilled, you would be slain and go into yonder world.
179
Hence the kingdom of God had to be set up twice, once in the days
of Peter, wherein those who obeyed the Gospel ordinances had to
submit to the Roman power and be killed. After they are killed,
and the Priesthood is taken from the earth, and the keys of it
are gone from the earth also, or hid up, so that no body holds
them, and all nations are deceived, as it was written by the
Revelator John, by this ruling power, which is nothing more nor
less than Rome, for that was the world then known--after all
this, when the time comes for the word of God to be fulfilled,
and for a standard to be set up, what does this book, the Bible,
say? What does Jesus Christ himself say? "There shall be signs in
the sun, and in the moon, and in the stars, and upon the earth
distress of nations, with perplexity; the sea and the waves
roaring; men's hearts failing them for fear;" and he goes on to
say that when you shall see these things come to pass, then know
that the kingdom of God is at hand.
179
The Millerites mistook it, and thought it meant, then know that
the kingdom of the Lord Jesus Christ is just at the door. A great
many have been mistaken on this subject, among Christian
communities, so called. But if they had searched diligently to
know, they would not have taken the second advent of Messiah, and
put it in the place of his kingdom, to be at hand when you see
the signs begin to take place; then "know ye, that the kingdom of
God is nigh at hand."
180
Now it is evident that the kingdom of God was to be set up
twice--at two distinct times, or else the whole matter is a
mistake from the beginning to the end, because John the Baptist
said it was at hand in his day, Jesus Christ said the same, the
Apostles and Seventies said, in their days, that it was right at
the door. And then Jesus Christ predicted a whole string of
events, including the destruction of Jerusalem, and the
dispersion of the Jews. He then predicted signs that were to be
seen in the sun, moon, and stars, and said, lo! "the kingdom of
God is nigh at hand." Just as sure as the sun shines, the kingdom
had to be set up twice, or there is no meaning to the Book, and
the last, too, at the time the Millerites and others have set for
the personal appearance of the Saviour.
180
The Lord, in speaking to his Apostles, said, "It is not given for
you to know the times or the seasons, which the Father hath put
in his own power." What would he say to the Apostles in the last
days? He would say quite the reverse of this--"To you it is given
to know the times and the seasons, because you are the very men
to do that work, but my old Apostles were only to bear witness of
me to the world. As the received traditions and religion of the
world were at war with the principle of the resurrection
presented in my body, I required my ancient Apostles to bear
witness of it in Jerusalem and Samaria, and to the uttermost part
of the earth, where-ever they could find followers. But I now
will raise up you and other men, and ordain you, and cause keys
of power to be committed to you, as in days of old, in the same
Gospel ordinances and spirit; but when they come, you will not be
required to fulfil any such thing as my servants did anciently,
which was, to bear witness, preach repentance, baptize the
people, and be killed. You will know the times and the seasons,
which the Father put in His own power, and which my other
Apostles could not know, and then go to work with your mights and
fulfil it."
180
Hence the gathering of the Saints; the organization of the
kingdom of God, religiously and politically, if you will; the
revelation of the law of God, and the new and everlasting
covenant made to Abraham of old and his seed, which has never
been altered by the Lord, only lost to the people. Paul said that
the law given upon Mount Sinai, four hundred and thirty years
after that covenant was made, might not disannul it. Jesus Christ
was that man spoken of when God said, "In thee and in thy seed
shall all nations of the earth be blessed." Thus, Paul and Jesus,
in so many words, confirmed the covenant made with Abraham, that
neither the law of Moses nor Jesus Christ ever disannulled. What
was it? A great many things, but the principal thing was, "I will
greatly multiply thy seed;" in short, a law was given him by
which he and his posterity should be regulated and governed, with
regard to matrimony and posterity.
180
Now, then, to restore the new and everlasting covenant made with
Abraham, and not disannulled by Moses, the Prophets, Jesus
Christ, and the Apostles; to restore an organization of
principles, of law; a development that would make a standard to
regulate families, households, and kingdoms in every respect;
that would be to fulfil the words of Isaiah, where he says, I
will "set up my standard to the people;" then I will gather you.
Going to work to gather them to a standard set up by modern
professors would be nonsense, for it would not chime in with the
law that governed Abraham and his family matters, when he and a
great many others should come together and sit down in the
kingdom of God. Such a standard would be lame in some points.
181
If I were a Jew, you might cry to me and preach to me until
doomsday, and then take a sword, and hold it over me to sever my
head from my body, but I should say, "I will not move one step to
the standard that is not Abraham's, nor from the everlasting
covenant in which my fathers Abraham, Isaac, and Jacob, and all
the holy Prophets will come and sit down in the presence of God,
upon the same principles with their modern children. I am a Jew,
and my hope is in the covenants of the fathers. If you nations
who are not numbered in that covenant wish to be blessed, it must
be in that covenant, and in no other way; and you cannot bring me
any other standard that is a lawful one. You may teach me
Christianity, as you call it; you may try to govern me by a
republican government, as you call it; and ten thousand other
things; but when you have taught them all to me, neither for your
fire, your sword, your government, your religion, your threats,
nor anything else will I ever embrace any other system but the
standard, the covenant, in which all my nation, all the Ten
Tribes and the scattered remnants can be blessed; a covenant that
will look them up, with all the Gentile world; and raise all the
ancients from the dead, and by which all can sit down together in
the same kingdom, and be governed by the same principles,
covenants, laws, and ordinances for ever." That is the
stubbornness I should have in my nature, if I were a Jew. And the
blood that flows quick through my veins tells me I am not one
whit behind the Jew; it tells me I am of the seed of Abraham,
Isaac, and Jacob; therefore I am just about as hard as they are
to believe in anything but a full and complete standard, a
development of that system which will organize me and my house,
and all the people, whether Jew or Gentile, that will embrace it,
in all the world, if they will repent. I read it, in so many
words of the good old Prophet, that "the nation and kingdom that
will not serve thee shall perish; yea, those nations shall be
utterly wasted." I would say to king Agrippa, if he were here
to-day, "Believest thou the Prophets?" If the world would
believe, then, the whole of their kingcraft, and priestcraft, and
confused systems would soon pass away, and the covenant made with
Abraham, Isaac, and Jacob, and to which the Prophets, Jesus, and
the Apostles looked forward, would be established.
182
"When ye see these things come to pass, know ye that the kingdom
of God is nigh at hand." Is it a system of government, to
organize and gather the people? Yes, a people that will not have
their heads cut off any more by that government that has deceived
the whole world, and drunk the blood of the Saints of the Most
High. It is a kingdom that the wicked will not be permitted again
to possess or destroy. How shall we look for it? It will be one
of the smallest of governments upon this earth, to which a grain
of mustard seed is brought as a comparison. When we see the signs
in the sun, moon, and stars, and among different nations, it
proves that the kingdom of God is nigh at hand; we may then begin
to look around for it. We must not look to Russia, or to England,
to become this kingdom, but to the smallest of the governments in
this world, one so small that it is compared to a grain or
mustard seed. Where must we look for it? In the very spot where
it has room to grow, and in its smallness be overshadowed with
weeds and plants of other kinds; so we must look for its
organization, establishment, and development in some country
where that little few compose the majority, and should rule. Now
with these great characteristics, and plain directions, which any
man can gather from the Bible, we need not look to any other
place where we may find this kingdom. Then among the Saints right
here, where they compose the majority, where there is not another
larger government, where they are hemmed in with mountains, and
can establish peace, and a kingdom, and a government, and a law.
"Well," says one, "you are a republican government; how does that
chime in with the word kingdom?" It matters not as to the outward
name, whether it takes the name of republic or kingdom, or this,
that, or the other; it is not the name that does the business. We
call England a monarchy, because its Presidency perpetually comes
from one line, it is hereditary. We call the United States a
republican government, because they put in a man to rule, and put
him out once in four years. I have been in both countries, and
lived and acted more or less under the two governments. I went to
England with a good deal of prejudice; for I was brought up to
believe that a republican government was the only good government
in the world, and the British were made to be killed off. When my
brother Orson began to speak at all, the first word which I can
remember he ever said, was--"Why, dad's gone to shoot the
British." So I must have gone there more or less prejudiced
against that government. What is the fact, against all these
prejudices of early life? It is, that government is tolerably
good in both countries. The United States have the best
institutions of the two, but I tell you, if they had carried them
out better for us, we might have been here, not so poor as we are
to-day. I like England the better of the two; not because her
institutions are better, but because they are carried out better.
A government well carried out is better than any other form of
government not carried out. You may spread your forms on paper,
but paper will lie a long time before it will take off a man's
head for breaking the law.
183
Here we are, and, thank God for it, a small government, you may
call it a republican government, or what you please; but the
spirit, and Gospel, and law, and principles of union are here,
and nobody can help it. There is no law against unity, against
being baptized, against receiving the administration of angels,
or the keys of the Apostleship, against laying hands on others
that men may be filled with the Holy Ghost. There is no law
against these things, thank God. This makes us united, it makes
us do our duty, and remain in the spirit of oneness and in faith,
operating diligently upon the principles developed by revelation
upon revelation, and precept upon precept, and law upon law, and
truth upon truth. We find ourselves a government organized upon
these great principles, and a government in peace. This
government has to maintain its character, and become a standard,
having developed in it every principle for the salvation of the
living and the dead; to hold the keys of the Priesthood that bear
rule in heaven, on earth, and in hell, and maintain a people
built upon it, which is all necessary in order to become a
standard. To this the Ten Tribes will look, to this will look the
scattered remnants that are aware of the promise to Abraham, that
in his seed, and not in some other Priesthood and lineage, shall
all the nations and people of the earth be blessed. Where should
they look, if we were to be scattered abroad, if we should come
to a standstill, and stick our stakes, and say to the Almighty
and to His servants--"We will do this, and that, and that is what
we will not do, but we will go our own way?" Suppose now the
spirit of prophecy should descend upon the Ten Tribes of Israel,
and they smite the mountains of ice by the word of God, and the
mountains flow down, and their Prophets travel abroad to search
the world through, for they have seen the signs in the heavens,
and they feel like the wise men of the east as they inquired for
the Saviour; suppose the Ten Tribes come and inquire--"Where is
the Temple of God, for we have seen the signs in the heavens;
where shall we find it?" and we were to scatter and divide, and
lose the Spirit of God, and become sectarians, or something
worse; the Ten Tribes would then have to search with a lighted
candle, and could not find the Temple here, and I defy them to
find it anywhere else.
183
"Now, then, brother Pratt, we have embraced all this good Gospel,
which you tell about. We have been baptized, we have come into
the new and everlasting covenant, we are one, our sins are
forgiven us, and we have received a portion of the Holy Ghost."
Having availed ourselves of all these things, what we are, as
individuals, we have gained together as number one and two, and
all are justified together, and the common interests of the
kingdom are carried out. Some may say, "There are warmer climates
than this, why not go to them, and accommodate ourselves better
than we can here? Besides that, there are places where men get
more gold and silver, and can buy sugar, fruit, &c., where wood
is plentiful, and where the country presents more beautiful
scenery, and is more like Paradise than this place is; the whole
earth is before us, why can we not go and possess it where we
please? Why can we not go and serve ourselves awhile, and let the
kingdom of God take care of itself, or let these good, pious
Elders and Apostles that are so attached to it, take care of it?"
If it is right for you to set your minds upon warmer climates,
upon more convenient timber, and upon making money, then it is
right for every one of us to do the same. If it is right for you,
it is right for our President, and his Council, and the Twelve,
and everybody else. If each person should get his own way, go to
where the climate will suit him best, where there are a market
and all other conveniences, I want to know, then, where the
kingdom of God is? What worldly government could you live under,
as the kingdom God, when you had satisfied these desires? Just
point your finger to the place, on this wide earth, where there
is any better climate than this, any better market than this,
where the staple necessaries and conveniences of life exist in
greater abundance than they do here. Point your finger to such a
place, and convince me by mathematical demonstration that this
people can live there, and be a majority there, and reign there,
and maintain the kingdom of God there, and I am not sure but I
will go with you, and, I believe, the President will, and I think
the Lord would be pleased with it. If we had such a place, and
could go and enjoy it, who cares? The less time it will take to
get a living, the more time we shall have to attend to the
teaching of others, and the more convenience to gather them to
it. I do not know that the Lord would have any objection to it,
if you could name such a place.
184
What kind of a government is the out yonder, west of us? The very
scum floods out of the United States into that goodly land, that
golden country; there is a concentration of jargon, ignorance,
folly, corruption, and abomination, all gathered together in one
focus, and then corrupting itself after being made of corruption.
A Saint of God might put all the advantages of climate, timber,
soil, trade, and money together in the world, and he could not
live under that government. Why did you not stop in Rome, and
serve God there? You were in a fine country, a salubrious
climate, the timber was handy, and you possessed a delightful
situation. Why? Because the Apostles could not live under the
Roman Government without being killed; and how could you do it
without sharing the same fate? If you did live in Rome, you
cannot say that the government is according to the covenant made
with Abraham, Isaac, and Jacob. Why not stay in England? It is a
fine climate, and, in many respects, it has a good soil, with
trade, and plenty of coal for fuel. Why not stay in the United
States, where you can get sugar for three cents. per pound? Why
did you ever leave your countries, your native homes, to come
here? Look at these snow-clad mountains, and naked plains--look
at the scarcity of timber, and the difficulty of travelling such
a distance to get here, and so far from any market. Bless your
soul, you will not find conveniences in the world, anywhere,
handier than they are here! Why not stay where you were? "Why,"
you say, "I thought I should get a little instruction here, that
I could not get anywhere else; but, having got that instruction,
I thought to enjoy it, and go where I pleased." My view of the
subject is this--to gather, and stay gathered, to be organized
into the government of God, and call it what you please as to
name. They used the word kingdom in ancient times, meaning
nothing more nor less than government. We should stay gathered,
and count one in schools, in meetings, in paying tithing, in
paying taxes, in acting our part as members of the community;
count one when men are needed, if necessary, to go against the
savages; count one in influence, in beauty, in spirit, in faith,
and in works; to build Temples, to attend to the ordinances, and
administer to the living and the dead, and set an example worthy
of imitation. What would a million of people do if they were all
doing this, under one covenant, being actuated by the same
spirit, baptized by one baptism? They would be a million of that
faith, a million of that spirit, a million of that light and
truth, a million possessing the very powers of peace, and heaven,
and Zion in their bosoms. What would they do? Why, the world
itself would see their light. Like a lighted candle on a
candlestick, it could not be hid. Do you want riches? This is
gold, it is silver, it is clothing, it is bone, it is sinew, it
is industry and power. It will come flowing to you like a flowing
stream. Your Apostles and your First Presidency, instead of being
perplexed with the cares of this world, as to how to plow their
fields, or build their cabins, would not have time scarcely to go
out of yonder temple to get their breakfast, if we had the temple
built. To a people thus consolidated, nations of the earth would
come. The kings and queens, and governors and rulers, and a great
many of the house of Israel, and people of influence and power
out of all nations, would come. They would say, "The Lord is
there, the power of God is there;" and if they had any money they
would make a deposit of it there, for the nations would be
breaking up, and the people would want to escape with their life
from war, and distress of nations. The people would say, "There
is where we will go to find safety, for there the inhabitants
live in union, they have the light of eternal truth, while other
people are in darkness and ignorance without measure. Those happy
people know how to unite and defend themselves: it is not their
numbers that constitute their strength, but it is their union,
and, of course, their numbers have an influence."
185
If one man is mighty, there are more mighty. If a man wants the
riches of time and eternity, let him have a good government,
education, and the laws of heaven to bring up his children in the
right way. He never will get rich as fast as he would if he
co-operated with the kingdom of God. You know when anything is
wanted of me, I am on hand all the time, though there would not
be a man you could hire. Men will go to California, to the
States, or anywhere else, but you could not get them to do it
ordinarily without hiring them. But if you appoint them to take a
mission without purse or scrip, the same as an angel, they will
go to hell, if the Lord will give them a mission there, and be
mighty glad to get back as soon as they have done it.
185
I have detained you too long. May the Lord bless you. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, June 19, 1853
Brigham Young, June 19, 1853
WHERE THE WICKED GO--CONTINUAL OPPOSITION TO AND PREJUDICE
AGAINST
THE TRUTH--THE JUDGES AND THE DELEGATE OF UTAH--THE SPIRIT OF GOD
AND THE SPIRIT OF THE WORLD--POTENCY OF THE GOSPEL.
An address delivered by President B. Young in the Tabernacle,
Great Salt Lake City, June 19, 1853.
185
I do not feel like making a military or a political speech on the
present occasion; but I wish to say a few words in reference to
some of the items that have occupied the tongue and the lips of
so many of this community.
185
The expression, "Old Zechariah Taylor is dead and in hell, and I
am glad of it," which the returning officers, in their Report,
alleged was said by me, I do not know that I ever thought of,
until I heard Brocchus himself mention it on the stand in the Old
Bowery. When he made the statement there, I simply bore testimony
to the truth of it. But until then, I do not know that it ever
came into my mind whether Taylor was in hell or not, any more
than it did that any other wicked man was there. I suppose he is
where all the ignorant wicked are gone, and where they will
continue to go. The Bible declares that the Lord Almighty turns
the wicked into hell, with all the nations that forget God. But I
did not suppose that Zechariah Taylor could be classed with those
that forget God, for he never knew anything about Him. I am
confident that such a thing was never mentioned by me.
186
When wicked men die--Zechariah Taylor, or any other wicked man,
they go to hell. This has been explained to a congregation in
this hall by Elder Hyde, and also in the Frontier Guardian. If as
good a man as Jesus Christ went to hell, we may well expect that
a wicked and ungodly man will go there to atone for his sins.
Enough upon that matter: suffice it to say, that all, when they
die, go somewhere; and if the people want to know particularly
where they are going when they die, let them read the Bible and
learn. As for this people, as for the disturbances and Reports of
the returned judges, as for the say so of one nation, and all the
nations upon the earth, I am entirely unconcerned; but I hope one
thing concerning this people and kingdom of God which are
established upon the earth, that they will turn neither to the
right nor to the left, but maintain continually a steady and
unslackened pace to build up the cause of truth. Let small men or
large men, officers of state or citizens, kings or beggars, say
or do what they please, it is all the same to the Almighty. The
king upon his throne, the president in his chair, the judges upon
the bench, and the beggar in the street, are all overruled in
their actions by the Almighty God of heaven and earth. Who can
successfully fight against Him? All persons who are acquainted
with this kingdom, who knew Joseph Smith from his boyhood, from
the time the Lord revealed to him where the plates containing the
matter in the Book of Mormon were deposited, from the time the
first revelation was given to him, and as far back as he was
known, in anywise whatever, as a person professing to have
received a visitation from heaven--all must know that as much
priestcraft as was then within the circle of the knowledge of
Joseph Smith, Jun., he had to bear on his back, and to lift from
time to time. On the other hand, as his name spread abroad, and
the principles of the Gospel began to be more extensively taught,
in the same proportion he had more to bear. The Lord began to
raise him up, and endow him with wisdom and power that astonished
both his friends and his foes. Did Joseph rise? He did. Did his
influence grow and spread far and wide? It did. Under what
circumstances? Why, with all the influence and power that could
possibly be arrayed against him, by priests and people, by
doctors and lawyers, judges and juries, backed up by the whole
mass of the wicked world. All this he had to raise up, and carry
with him.
186
If anything oppose the progress of this great work, if any
person, whether great or small, should stand in the way of it, do
you suppose it will stop? Do you think the great car will stay in
its onward progress, because some infernal scoundrel stands on
the track? No; but the wheels will roll over him, and crush him,
until, like the pig brother Bernhisel spoke of, he will "die all
over."
186
I admit it is hard for our Elders, for our brethren that are
abroad, when anything of a transverse nature occurs in the midst
of this people, especially in our present organization. It is
hard for our Elders to meet with interruptions in their course,
to meet with, and have to combat, the prejudices of the people.
But who causes prejudice against this people? Do they cause it
themselves? No. It is the wicked. They court it, and nourish and
cherish it; they suck it in like the infant child the mother's
milk, they love it, they languish for it; it is their food, it is
their life. Why do they love it? Because it is falsehood.
186
Do the righteous of this people cause persecution to come upon
themselves? No. Do the principles of the Gospel create prejudice
and persecution against them? No. But it is the disposition of
the wicked to oppose the principles of truth and righteousness,
which cause it.
187
When the officers returned from this territory to the States, did
we send them away? We did not. But I will tell you what I did,
and what I will do again--I did chastise the mean ruffian, the
poor miserable creature, who came here by the name of Brocchus,
when he arose before this people to preach to them, and tell them
of meanness which he supposed they were guilty of, and traduce
their character. But they bore the insult like Saints of God. It
is true, as it is said in the Report of these officers, if I had
crooked my little finger, he would have been used up, but I did
not bend it. If I had, the sisters alone felt indignant enough to
have chopped him in pieces. I did not, however, do it, but
suffered him to fill up the measure of his shame and iniquity
until his cup is running over. He was not hurt in the least.
187
With regard to the four different Reports of those judges, which
were in existence at the same time, brother Bernhisel seems to
wonder how they came. I know how they came. Some friends of those
judges, thinking they could better the matter for them, were the
authors of those extra Reports. But those friends found that the
Reports did not answer their expectations, and those officers
themselves would not acknowledge who wrote them. In this
instance, they over-shot their mark, and foiled, in a signal
manner, their own purposes.
187
There is one circumstance the doctor did not relate, which is
worthy of notice. Secretary Harris stated that he did sign Doctor
Bernhisel's certificate, but that he was intimidated by Governor
Young, and dare not but do it. How could this be, when no person
knew about this signing, but the doctor and Harris? Thus every
man that operates against the truth, will forestall himself, and
be confounded by his own arguments and operations in every
movement and act that he shall perform; it will all work to his
own injury and disgrace. Every man that comes to impose upon this
people, no matter by whom they are sent, or who they are that are
sent, lay the axe at the root of the tree to kill themselves. I
will do as I said I would, last Conference. Apostates, or men who
never made any profession of religion, had better be careful how
they come here, lest I should bend my little finger.
187
If the congregation wish to know if we are well situated for
territorial officers at the present time, I will say, for their
information, I believe we are. I will speak for this people, and
say, we cannot be situated better in that respect than we are at
the present time, so far as we know. One of our judges, Judge
Shaver, has been here through the winter, and, as far as he is
known, he is a straightforward, judicious, upright man, and a
good adjudicator in the law. This I believe, and so do others who
are acquainted with his acts. He cannot be beaten among Jews or
Gentiles. He and Judge Reid, who has lately arrived, I believe
will do the best they can, and all is right. They have not come
here with the impression that we are going to send them as our
delegates to Washington, as others did, so they are not
disappointed. As far as I know, we are just as well situated in
this respect as we need ask to be.
187
I have no fears whatever of Franklin Pierce excusing me from
office, and saying that another man shall be the Governor of this
territory. At the beginning of our settlements here, when we sent
Almon W. Babbit to Washington with our Constitution for a State
Government, and to ask leave to adopt it, he requested that I
should not sign my name to it as Governor; "for" said he, "if you
do, it will thwart all your plans." I said, "My name will go as
it is in that document, and stay there from this time henceforth
and for ever. Now," I continued, "if you do not believe it, you
may go to Washington, and give those papers to Doctor Bernhisel,
and operate against him, and against our getting a State
Government, and you cannot hinder it, I will be Governor still,
after you have done every thing you possibly can to prevent it."
188
We have got a Territorial Government, and I am and will be
Governor, and no power can hinder it, until the Lord Almighty
says, "Brigham, you need not be Governor any longer;" and then I
am willing to yield to another Governor. I have told you the
truth about that. I entertain no concern about it, or about the
changing of any of our other officers; we are well enough off in
this respect at present.
188
It came into my mind when brother Bernhisel was speaking, and the
same thing strikes me now, that is, inasmuch as he has done
first-rate, as our delegate in Washington, to move that we send
him again next season, though it is the Sabbath Day. I understand
these things, and say as other people say, "We are Mormons." We
do things that are necessary to be done, when the time comes for
us to do them. If we wish to make political speeches, and it is
necessary, for the best interest of the cause and kingdom of God,
to make them on the Sabbath, we do it. Now, suffer not your
prejudices to hurt you, do not suffer this to try you, nor be
tempted in consequence of it, nor think we are wandering out of
the way, for it is all embraced in our religion, from first to
last.
188
Brother Kimball has seconded the motion, that Doctor Bernhisel be
sent back to Washington, as our delegate. All who are in favour
of it, raise your right hands. [More than two thousand hands were
at once seen above the heads of the congregation.]
188
This has turned into a caucus meeting. It is all right. I would
call for an opposite vote if I thought any person would vote. I
will try it, however. [Not a single hand was raised in
opposition.]
188
I will now say, not only to our delegate to Congress, but to the
Elders who leave the body of the Church, that he thought that all
the cats and kittens were let out of the bag when brother Pratt
went back last fall, and published the Revelation concerning the
plurality of wives: it was thought there was no other cat to let
out. But allow me to tell you, Elders of Israel, and delegates to
Congress, you may expect an eternity of cats, that have not yet
escaped from the bag. Bless your souls, there is no end to them,
for if there is not one thing, there will always be another.
188
Do you suppose that this people will ever see the day that they
will rest in perfect security, in hopes of becoming like another
people, nation, state, kingdom, or society? They never will.
Christ and Satan never can be friends. Light and darkness will
always remain opposites. The kingdom of God and the kingdom of
Satan will always remain two kingdoms; and so long as they are,
you will find from time to time that the citizens of Satan's
kingdom will be telling you of cats that are ready to leap out of
the bag, of something that is wonderful and alarming in its
nature, as much so as the circumstance which brother Bernhisel
touched at, which created a great excitement in Washington--that
we had revolted from the parent Government, and hoisted the flag
of our independence. I know how that report originated. The
letter containing this startling intelligence, and purporting to
have been received at California from this place, was written in
Washington. After the originators had failed in their object,
they supposed that nothing more would be said about it, but the
whole of the United States believed the report to be true, and
thought that all the citizens in Utah were rebels.
189
Do you understand the reason why such feelings exist against this
people? Go to the United States, into Europe, or wherever you can
come across men who have been in the midst of this people, and
one will tell you that we are a poor, ignorant, deluded people;
the next will tell you that we are the most industrious and
intelligent people on the earth, and are destined to rise to
eminence as a nation, and spread, and continue to spread, until
we revolutionize the whole earth. If you pass on to the third
man, and inquire what he thinks of the "Mormons," he will say
they are fools, duped and led astray by Joe Smith, who was a
knave, a false Prophet, and a money digger. Why is all this? It
is because there is a spirit in man. And when the Gospel of Jesus
Christ is preached on the earth, and the kingdom of God is
established, there is also a spirit in these things, and an
Almighty spirit too. When these two spirits come in contact one
with the other, the spirit of the Gospel reflects light upon the
spirit which God has placed in man, and wakes him up to a
consciousness of his true state, which makes him afraid he will
be condemned, for he perceives at once that "Mormonism" is true.
"Our craft is in danger," is the first thought that strikes the
wicked and dishonest of mankind, when the light of truth shines
upon them. Say they, "If these people called Latter-day Saints
are correct in their views, the whole world must be wrong, and
what will become of our time-honoured institutions, and of our
influence, which we have swayed successfully over the minds of
the people for ages. This Mormonism must be put down." So
priestcraft presents a bold and extended front against the truth,
and with this we have to contend, this is our deadliest foe.
189
Why should there be any more excitement when a public officer is
chastised in Utah for publicly insulting a loyal people, than
there would be if a similar occurrence transpired in Oregon,
Minnesota, or any other territory? It is because we are
Latter-day Saints. And let me tell you the Devil has put the
whole world on the watch against us. It is impossible for us to
make the least move without exciting, if not all the world, at
least a considerable portion of it. They are excited at what we
do, and, strange to relate, they are no less excited at what we
do not do.
189
You will find that there will be cats and kittens leaping out of
the bag continually. "What can come next, I wonder!" I do not
know; but this I know, the Lord Almighty will not suffer the
Saints, neither the world, to slumber upon their oars. The time
is past for them to fold their hands, and say, "Yet a little
sleep, a little slumber, a little folding of the hands." This
people will never see that day, for the Lord will keep them on
the alert all the time; they will continually have something to
contend with to keep them from dropping to sleep, and it is no
matter to me as to what means He may use to do it.
189
Inasmuch as we send brother Bernhisel back to Washington, I say
to him, Fear not their faces, nor their power, for we are
perfectly prepared to take all the nations of the earth on our
back; they are there already, and we will round up our shoulders,
and bear up the ponderous weight, carry the Gospel to the
uttermost parts of the earth, gather Israel, redeem Zion, and
continue our operations until we bind Satan, and the kingdoms of
this world become the kingdom of our Lord and His Christ; and no
power can hinder it.
189
I care not what may come, I will do the work the Lord has
appointed unto me. You do the same, and fear not, for the Lord
manages the helm of the ship of Zion; and on any other ship I do
not wish to be. As I once said to Sydney Rigdon, our boat is an
old snag boat, and has never been out of snag harbor, but it will
root up the snags, run them down, split them up, and scatter them
to the four winds. Our ship is the old ship of Zion. Nothing that
runs foul of it can resist the shock and fire.
190
The hue and cry in the world about this people is--"What an awful
set of people these Mormons are! Why, they are a dreadful
people!" What makes them so? "They are Mormons." And that is all
the people can say about the matter.
190
Do you know what it is that scares the world? As I have already
said, it is the Spirit of the Lord that is placed in man, and the
reflection of light from it upon his spirit wakes up the
sensibilities in him, and creates conviction. That Spirit, with
the Gospel of Christ, interrupts the whole world in their common
career, in every capacity of life. That Spirit does not chime in
and harmonize with any earthly kingdom or government, either in
their political or religious institutions; but it seems to put a
check upon every thing, to throw into disorder the best laid
plans of the wise and far-seeing among men; in short, it turns
the whole current of earthly calculations back upon the world,
and deluges it in the dark waters of confusion.
190
As this kingdom of God knows, spreads, increases, and prospers in
its course, it will cleanse, thoroughly purge, and purify the
world from wickedness. He who supposes his house to be built upon
a rock, and well calculated to withstand any test that may be
applied to it, finds, when it is tried by the Gospel of the
kingdom, that its foundation proves to be sand, and the whole
fabric appears nothing in which a man may securely trust for
salvation. One of the weakest of our Elders, I mean one of our
boys, who is conversant with the Bible, is well qualified to
instruct the learned priest, confound in Bible doctrine the
greatest theologians upon the earth, and throw into confusion,
and interrupt, and fill with contradictions and inconsistencies,
their choicest theories.
190
Imagine to yourselves a learned doctor of divinity, securely
surrounded with the bulwarks of his religious lore, pampered with
the applause of thousands who hang on his skirts for religious
instructions; he is satisfied that he knows and understands the
Bible from the beginning to the end of it, and is capable of
withstanding all creation upon Bible doctrine, and is as well
skilled in theological researches as a man can be--imagine this
great man sailing triumphantly over the sea of time, and the
little unassuming bark, the boy, darts along, and strikes this
proud hulk, this great, tremendous vessel, and pierces it through
below the water mark; it begins to sink, and turns to make
battle, but the little craft hits it on the keel and capsizes it,
sinking it in shame and bitter disappointment. Such will be the
fate of all who will oppose the truth.
190
The report of the Gospel of Jesus Christ terrifies the people, it
goes forth with such gigantic strides. When this Church first
commenced, I used to say to the people, "If you do not like my
preaching, when I do the best I can, I cannot help it, but if you
will let us alone, and suffer us peaceably to enjoy our religion,
we shall enjoy ourselves better together, as friends, neighbors,
and citizens. If you will come to my house, I will give you your
dinner and your supper, I will treat you hospitably, as one
friend ought to treat another; and when I come into your
neighborhood, do the same to me, for, in pursuing this course, we
shall feel much better than if we suffered a difference of
opinion to make us enemies. I will tell you what we will do--we
will preach the Gospel, and revolutionize the whole earth, that
is, if you will let us alone, but if you persecute us, we will do
it quicker." This places the wicked in the same circumstances as
the drunken man, who would fall down if he tried to stand, and
fall if he tried to walk. So, if they will let us alone, we will
evangelize the whole earth; and if they do not, we will do it the
quicker.
191
How often, to all human appearance, has this kingdom been
blotted out from the earth, but the Lord has put His hand over
the people, and it has passed through, and come out two, three,
and four times larger than before. Our enemies have kicked us and
cuffed us, and driven us from pillar to post, and we have
multiplied and increased the more, until we have become what we
are this day, in possession of a territory with an appropriate
government. Let them still continue to persecute us, and who
cares? If they will let us alone, we will preach the Gospel to
all nations, and gather Israel. If they continue to abuse us, we
will overrun them entirely, until all shall be brought in
subjection to the will of heaven.
191
Do not be afraid, whether you are at Washington or anywhere else,
for we will progress. I say to brother Bernhisel and everybody
else, Put your shoulders to the wheel, and do not go from this
place with your hearts in your mouths, you that go to the
nations, and be so faint that you have need to carry a bottle of
camphor with you, but go like men of great hearts, and say, in
the midst of your enemies--I stand here in the name of Him who
sent me, and who has called me to defend the truth, which I am
determined to do, whether I live or die.
191
God bless you all, brethren, in the name of Jesus Christ. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / George
Albert Smith, October 7, 1853
George Albert Smith, October 7, 1853
DISOBEDIENCE OF COUNSEL--THE INDIAN WAR THE RESULT OF THE SAME.
An address delivered by Elder George A. Smith, in the Tabernacle,
Great Salt Lake City, at the General Conference, October 7, 1853.
191
It is with pleasure that I have listened to the remarks of
President Kimball. The sentiments he has advanced are true and
just, and I am certain no person can have listened to them
without having felt edified and instructed.
192
There is no doubt that a great proportion of the people who have
been here in these valleys for years past, can bear witness to
the counsel and instructions that have been given, for the
preservation of the settlements, and the establishment of the
stakes of Zion within the limits of these mountains. Perhaps
those persons, when they see me arise to occupy the stand, will
at once say within themselves. "We are going to hear something in
relation to enlarging the new settlements, making entirely new
ones, establishing iron works, or some other thing of that
nature, to draw our feelings out of the channel they have run
in," for it is so really certain, that I have scarcely attended a
single Conference since I have been in the Valley, without having
something of this kind to present during the term of Conference.
I think, however, for the last year, it has not been my lot to
address an assembly in this place, perhaps more than once or
twice, and as I had been noted for short sermons and short
prayers, my addresses have also been few. But although my voice
has not been heard from this stand, I have not been silent,
neither have I been idle.
192
I was appointed to preside over the affairs of the Church in the
county of Utah. I have also made two trips annually through the
southern portion of the territory, visiting all the Branches,
taking considerable time and a great deal of interest in the
affairs of Iron County, besides making as many missions to this
place as were necessary, to obtain counsel, and acquire
information to carry on the work entrusted to my charge.
192
Any man that knows the country, and is acquainted with the
business that has been placed before me, will be aware, that,
lazy as I might be, I have had plenty to occupy my thoughts, and
to give me active exertion, at least for the past year, in the
exercise of my ministry and calling.
192
I present myself before you, then, to offer a few reflections
upon what I feel to be important for this Conference to consider
for the safety, welfare, and protection of the Saints in the
valleys of these mountains. I have been made familiar with the
condition of our settlements south, and am aware somewhat of the
condition of our settlements in other parts of the territory.
192
In the commencement of my remarks, I will say, that the people
almost universally do not realize the importance of listening to
the voice of God through His servant Brigham. My heart has been
pained by the things that are past, when I have been travelling
and laboring in different parts of the territory; it has been
pained to see the carelessness and indifference with which the
words of the Almighty, through His servant have been received.
192
Numbers were counselled to go to Iron County, and make there a
strong settlement, sufficiently so to enable the people to
protect themselves, and establish iron works. Many started in
that direction, and succeeded in making the distance of from
thirty to seventy miles, and concluded they had travelled far
enough on good land without settling upon it.
192
Last spring, when President Young made his visit through the
settlements, the county of Utah was very flourishing in
appearance. Many splendid farms had been opened, and men were
living upon them with the same security and carelessness as
heretofore the people have done in the State of New York, where
they need not fear the attacks of hostile Indians. The President
had previously counselled them to settle in forts, and not
scatter asunder so as to render themselves in a state of
helplessness in the case of attack by the red men. Forts had
accordingly been surveyed, and cities had been surveyed, where
the people could gather together and fortify themselves; yet the
great mass, I may say, or, at any rate, all the wealthy portions
of them, had selected good farms, and were building good
buildings, and making improvements upon them, and were dwelling
safely, scattered all over the valley; a great many of them had
lately come from England, and different parts of the world, and
were in a flourishing condition; cattle were increasing around
them, corn was growing in abundance, and fruit and all things
seemingly were beginning to flourish exceedingly.
193
On viewing this state of things, I said to myself, "Is this to be
the order of things? Are the people going to prosper in this way,
while in open violation of the counsels that have been given,
namely, to gather into forts?" I knew that that state of affairs
would not continue a great length of time, and can call the men
and women in every settlement to bear witness that I have
publicly testified that that order of things could not remain;
for when God has a Prophet on the earth, and that Prophet tells
the people what to do, and they neglect to do it, they must
suffer for it. I bear witness before you, this day, in the name
of the Lord God of Israel, that no people can treat lightly the
sayings of a Prophet of God, whom He places on the earth to
direct His people, and prosper. I know it is impossible. I have
borne this testimony to the settlements, in my preachings, when I
have visited them. In reply, the folks would say, "There is no
danger, brother Smith, if we do live in the country, upon our
farms, for it is so unpleasant to live in town."
193
When President Young was going south last season, in one of the
large meetings he addressed at Palmyra, in Utah County, he bore
testimony, in the name of the Lord God of Israel, that if the
people did not gather into cities and forts, and fortify
themselves, they should be driven out of these mountains. If God
had come down upon one of these mountains as He did upon Mount
Sinai, and kicked up a tremendous thunder storm, I could not have
been impressed with the truth of those remarks one particle more
than I was on that occasion. I knew Brigham to be a Prophet of
the Lord, and esteemed his words as the voice of God to the
people.
193
I straightway commenced to encourage the people, and preached to
them and proposed laying out a fort for them, when they would
perhaps turn round and say, "Really, brother Smith, do you think
there is any danger?" I would say within myself, "Here are
hundreds and thousands of brethren that have never been proved;
they have never borne the heat and burden of the day, but they
are picking up the fat valleys of Ephraim, and selecting good
farms, and securing to themselves beautiful situations, and
making splendid improvements, and living in peace, and eating of
the fat of the land, and forgetting their God. Can this state of
things remain?"
193
I went to every settlement, and attempted to encourage them to
fort, but failed to accomplish anything towards getting them to
obey the word of the Lord on this matter. Some of them said they
would move into forts in the fall of the year.
193
Some time in the summer, however, a man, known in these mountains
by the name of Walker, found that the people cared nothing about
God, or the instructions of brother Brigham, and brother George
A., so he said, "I wonder if you will mind me;" and in less than
one solitary week, he had more than three hundred families on the
move, houses were thrown down in every direction, and I presume
one hundred thousand dollars' worth of property was wasted.
193
Had the people listened to the counsel of President Young, in the
first place and put their property in a proper place, it would
have been protected. In the counties of Utah, Juab, and San Pete,
the houses were vacated, and the Indians got into them, and shot
the brethren, so they had to be entirely demolished, which
rendered it necessary for great numbers to move into forts. This
has been affected by brother Walker. That blood-thirsty Indian,
in this matter, had more influence to make the Saints obey
counsel than the Presidency of this Church had, and could
actually kick up a bigger fuss in a few days than they could by
simply telling the people the will of the Lord.
194
When God places a man on the earth to be His mouth, he says this
or that is the law, and this is the thing for the people to obey.
"Well, but," says one, "I cannot make as good a living in town as
I can away out on a farm, where I can keep a great many cattle."
It appears probable to me, you might make more by going to parts
of California, or Australia, than you can make even out on a farm
in this country. If your object is to make as much earthly gain
as possible, why not go where you can get the most of it? This
business of having one hand in the golden honey-pots of heaven,
and the other in the dark regions of hell undertaking to serve
both God and Mammon at once, will not answer.
194
Aside from the settlements in San Pete, I believe I have, more or
less, been with nearly all the settlements south, and I have also
visited the San Pete settlements two or three times, and I do
know, that if the counsel and instructions of President Young
could have been observed, it would have saved the people at least
one hundred thousand dollars. And I do further know, to my
satisfaction, that if the counsel of President Young had been
observed, not one of the Saints would have lost his life by an
Indian. I am certain of these facts; and yet occasionally some
man falls a prey to some cruel savage, and whole villages have to
be removed, and farms vacated, and tens of thousands of dollars'
worth of damage is done all the time, because men will not live
according to the instructions given to them by the Prophet of
God. If you ask men to build in a fort, they will say, "It is a
free country, and we can build where we please." I admit that a
man is free to serve the devil if he thinks proper; but let me
tell you, it is the cheapest in the end to do right.
194
There was no more necessity of having this Indian war than there
is of our going out to kill the cattle on the plains of Jordan,
and leave them for the wolves to devour. If we had taken the
course that was marked out to us, and observed the advice given
to us, all our past troubles would not have occurred. I know this
language will hurt the feelings of a great many.
195
But I will talk about Iron County, as I am the "Iron Major;" I am
advancing in the ranks. They used to say, in Utah, I was a pretty
good sort of a fellow until I got to be a Colonel, and then I
became more savage. Be this as it may, I do know, that if the
people of Iron County had listened to the counsel given to them,
they would have saved to themselves in that little
settlement--not over eight hundred strong, not less than
twenty-five thousand dollars, which they have actually lost, or I
may more properly say, WASTED, in consequence of the disposition
to do as they pleased. When we first went to Iron County, we went
with the same instructions the people had in all the other
settlements, and accordingly we laid out forts as well as we were
capable of. We will admit that those efforts were not planned as
well as they might have been, but they were planned as well as we
knew how to plan them at the time. A considerable number of men
went to work at building forts, and those who did so were
subjected to very little loss. But almost every time I have
visited any settlement in Iron County, from the time it first
commenced, up to the present, and I have been through a great
proportion of them, I have had from one to fifty applicants
saying, "Brother Smith, may I not go further, this way or that
way, to make me a farm? or, to the other place, to make me a
ranch?" And so it would be almost continually--asking for
privileges to do things that they knew were contrary to counsel.
My answer would be, "Yes, of course, just as soon as the
settlements are strong enough to secure to you protection; but it
will not do to venture out, and separate far from each other, for
two or three years. Until the settlements get strong, we must
stay together, lest some evil influence should stir up the
Indians and destroy our settlements entirely."
195
With all the influence I could use in those parts of the country,
some of the brethren broke through and established several posts
for cattle ranches, and commenced to open farms, but it was
afterwards found necessary to gather these distant posts in, and
those who were living on large farms, and erecting fine
buildings, which either had to be removed away or entirely
abandoned. All this trouble and loss of property could have been
prevented, only for that reckless disposition--"I want a little
more liberty to go a little further off."
195
As I had the honor to preside over Provo, I take the liberty to
talk about my own place, and tell its history, and I want all the
new comers to profit by it. In the first place, there was a
number of men wanted to go to Provo and make a settlement, and
have a chance to fish in the waters, and trade with the Indians.
They accordingly begged of the President to let them go in
accordance with their wishes. He finally gave them the privilege
of going there, if they would build a fort for their protection.
They went, and made a beginning; they built something, but I
never knew what it was. I have passed there, but not being very
well acquainted with the science of fortification, nor with the
science of topography, I never could find or frame a name for the
thing which they built.
195
They then petitioned for the privilege of laying out a city with
small lots, and living in the capacity of a town, as it is so
much more convenient to live in a town than in a fort. The
President gave them the privilege, because he was afraid, I
presume, if he had not granted it to them, some of their own
careless boys, or the Indians, would set their hay on fire and
burn up the whole concern. They went to work and laid out a city.
The President of that company is one of the most righteous men I
ever was acquainted with; there is not a man living, I presume,
would say any evil of him, and I am the last man to do it on any
account; but he wanted to set an example, you know; for it is
generally expected that Presidents and Bishops love to set an
example to the flock of Christ; so he went off up the creek, and
found a splendid piece of farming land. He took his cabin from
the miserable huddle they meant for a fort, and put it on this
piece of land, and said, "Now, you poor brethren, (if he did not
say it, I always thought he did,) you stay in town, and I will
remain here, and when I get rich I will remove into town, and
build me a fine house, for these log cabins will not look well in
town." Every man that wanted to get rich went up the creek to
what we technically call "the Bishop's," and pretty much all the
property went into the bushes, and there it remained until Walker
spoke, and it was not a week after before this good President,
and all who followed his brave example, came bundling into town,
after he had put up a thing up the creek among the bushes, that I
call one of the mysteries of the kingdom.
195
Now if that man had taken the good and wholesome advice that was
given him, he would now have been well off, it would have been
over two thousand dollars in his pocket, and so it is with all
the balance of the people who have acted as he has. They have had
to sacrifice all this property by taking their own way.
196
The Indian war is the result of our thinking we know better than
our President, the result of following our own counsel instead of
the counsel of Brigham Young. It has been the cause of almost all
the loss of life and property that has been sustained from the
Indians; that is, in the southern departments. Understand me, I
do not pretend to say anything about matters this side the Utah
mountains, but I will tell you what I think: I think that all the
forting I have seen in Great Salt Lake County--it is true I have
not seen much of it, but the most of what I have seen amounts to
nothing more than a humbug; and if ever an Indian war comes upon
you, you will be no better off than the distant settlements,
unless you make timely calculations for it beforehand, and make
them right. Such a war will cost you nearly all you possess. I do
not know that you will ever have one, but I should think,
allowing me to judge, that you have one on your hands now. And if
I had a family scattered out on any of these creeks, or living in
any of these unfortified settlements, I should think it prudent
for me to move them into the city, or into a fort, and do it the
first thing I did. After the Indians have come and peeled your
heads clean, murdered your wives, killed off your children, burnt
your houses, and plundered your property, then you can move into
forts, and it will be all right. That appears to me to be the
kind of forting I can observe in the thinly settled parts of this
county; in the cities the people are more wide awake.
196
I expect, brethren, I shall preach here again, if I live, and I
shall probably preach about the Indian difficulties, about the
Indian war, if they did say I was the biggest coward south of the
Utah mountains, and that I dare not go out anywhere, not even for
my cows, without my gun, and generally with somebody with me; and
consequently, being so nervously afraid, I shall say to the new
comers, especially if they want to be preserved and to save their
property, and labour to preserve the lives of their families,
they have got to take the counsel of President Young, and that
is, to SETTLE IN FORTS--and have fortified cities; and not only
to settle in forts and cities, but to go armed, and not be
overtaken and murdered by the way, in the manner that some have
been.
196
You might suppose, because I am so cowardly, that I am very
anxious to kill the Indians; but no man ever heard me undertake
to advocate the business of killing Indians, unless it was in
self defence; and in no orders that I have issued (and I have
issued a great many under different circumstances since the war
commenced, being the "Iron Colonel,") have I ever given licence
of this kind, but to act in defence of ourselves and property.
For I do believe, if the people can be made to listen to
President Young's counsel, we can close the war without
bloodshed. I have believed it all the time, and I have acted upon
it. With the exception of a few blood-thirsty individuals that
may have to be punished for their crimes, the great body of the
Indians that have been affected, can be brought to peace and
duty, if the people themselves will observe their instructions.
197
I know not what my friends may think of me for talking as I have
to-day; but I have expressed freely my candid sentiments, and I
can express nothing else; at the same time I do not consider that
the Indians have had any provocation in any shape or manner, to
cause them to commence this war upon their friends. I believe it
was commenced through the influence of some corrupt individuals
who were fired with a desire for plunder; and that it never would
have been commenced at all, if the people had all been in forts,
as they ought to have been, notwithstanding this influence. But
when the Indians saw property scattered all over the plains,
thousands of cattle and horses, with grain and everything spread
before them, in an unprotected condition, those that were evil
minded among them coveted our property, and thought we could not
defend it. And sure enough we could not, for we have more
property than we can defend, we have more cattle than we can take
care of; Indians can steal from us all the time, and we cannot
take care of that which God has given us, because we have so much
of it; and for want of its being brought under a proper
organization, it is badly scattered and exposed; and until we
make proper provisions to take care of our stock, evil minded
persons will plunder us.
197
If we had built our forts, established our corrals, and taken
care of every thing we had, according to the instructions that
all the new settlements received, this Indian war never would
have commenced, because the Indians would have discovered there
was no chance for plunder. They had no idea we would move into
forts as we have done.
197
I advised one individual, before he built a house out on a farm,
to build in the city. O no, he must have more room; and he built
in one of the most dangerous positions in the mountains. By and
by the Indians drove him in. I absolutely did know, if I let that
man's house stand, his family would sooner or later be murdered,
which might have occurred any day; so I issued an order for it to
be removed. He durst not trust me to remove it, for fear I should
break something; and don't you think the poor miserable fellow
broke two joists in removing it himself, which did not appear so
small a matter to him as it does to us. He lost considerable,
because he would not build in a safe place. His house was
situated in a position to completely command the mouth of a
kanyon, and at the same time a more dangerous place did not exist
in the district; the safety of the settlement actually required
its removal.
197
There were several men wounded through leaving their houses and
not throwing them down, for they became a barricade for the
Indians; so I took upon me the responsibility of removing such
dangerous places as would give shelter to our enemies, while they
pierced us with their bullets.
197
Some men would tell me such a course was not strictly according
to law. I told them I should save the lives of the people. And if
they had not been gathered up, scores of men, women, and children
would have been butchered before now.
197
I presume I have talked to you long enough. It is a matter I feel
considerable about. I know men are careless, women are careless;
and if there is not greater care taken, women will be carried
away prisoners; and their children will be murdered, if they
wander off carelessly and unprotected. I tell you, in a country
like this, where women are scarce and hard to get, we have great
need to take care of them, and not let the Indians have them.
197
Walker himself has teased me for a white wife; and if any of the
sisters will volunteer to marry him, I believe I can close the
war forthwith. I am certain, unless men take better care of their
women, Walker may supply himself on a liberal scale, and without
closing the war either.
197
In conclusion I will say, if any lady wishes to be Mrs. Walker,
if she will report herself to me, I will agree to negociate the
match.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, April 6, 1852
Brigham Young, April 6, 1852
WEAKNESS AND IMPOTENCE OF MEN--CONDITION OF THE
SAINTS--DEDICATION
TO THE LORD--THE MILLENNIUM.
A discourse delivered by President Brigham Young at the opening
of the new Tabernacle, Great Salt Lake City, April 6, 1852.
198
I
rise to occupy a few moments of time this morning, as
we have opened our Conference by the dedication prayer, for we
will spend the remainder of the forenoon in speaking. I desire to
offer my own reflections upon this interesting occasion, but
whether they may be strictly appropriate or not, will, of course,
be left for you to judge.
198
We have assembled together in this comfortable and commodious
building in peace, and are we not led to exclaim who could have
fathomed, who could have understood the ways of the Lord, which
are higher than man's ways, as heaven is higher than the earth?
We can now calmly reflect upon the experience of our past lives,
and those minds that are opened to receive light and truth, that
can behold the manifestations of the Lord, can at once see that
He has done that which we could not have accomplished by our own
power, and that directly behind (to all human appearance) a
frowning Providence oftentimes are concealed the greatest
blessings that mankind can desire. It teaches us to trust in the
Lord, to have confidence in our God. It teaches us absolutely
that we need never undertake to guide the ship of Zion, or
dictate, by our own wisdom, to the kingdom of God on the earth.
It teaches us definitely and emphatically that the Lord Almighty
can do His own work, and no power of man can stay the potency of
His wonder-working hand. Men may presume to dictate to the Lord;
they come to naught, but His work moves steadily forward. Many
who have left this Church have tried the experiment of building
up the kingdom of God by their learning, saying, "When we have
established our Church it will then be the kingdom of the Lord."
They have laid their subtle plans, have marked out their ground,
pointed out their own path, have firmly (as they supposed) set
their stakes, commanding their proselytes not to turn to the
right hand nor to the left, from the course marked out by them,
but in every case has the Lord overthrown their plans, and
thwarted all their designs. When the Lord works, no man can
hinder, while those who feel willing to hearken to His words work
with Him; and when He says, "Be still," they are subject; when He
dictates, they cease to direct; when He directs, they are willing
to do His commandments, He bestows blessings on their labors, His
work prospers in their hands, His kingdom moves onward with a
steady and unwavering progress, the honest in heart are blessed,
and the whole is in a state of continual and rapid increase. Then
let the world and the enemies of Christ and His kingdom that are
upon earth and in hell, do their worst, it matters not, the work
of the Lord is still onward and prosperous in His hands.
199
It is a great privilege which we enjoy this morning of assembling
ourselves together in this comfortable edifice which has been
erected in the short space of about four months, in the most
inclement season of the year. We have now a commodious place in
which we can worship the Lord, without the fear of being driven
from our seats by wet and cold, or of standing exposed to the
weather. I now say to my brethren, that I feel to dedicate myself
and all I possess to the Lord, and constantly feel, with all I
have, on the altar of sacrifice to the cause of my God.
199
A year ago this day, when the brethren were assembled to offer up
their prayers, and to present business before the Conference, for
the consideration of the people, and for the furtherance of the
cause we have espoused, I recollect I was not able to sit up,
being sick, but not discouraged. I had not fainted by the way,
but my heart was as brave as it ever was in any moment of my
life, yet I was not able to be in the assembly. I contemplated
the situation of this people, and looked over our past history,
considered our then present prospects and privileges in these
peaceful valleys. My eyes were upon those who were faltering by
the way or wandering after the things of this world, and I could
not refrain from tracing their steps, as they were passing to the
right and to the left after the perishing things of this life. I
saw the afflictions of the people, and contemplated their past
sufferings and present situation. As I mused, I said in my heart,
"As soon as I am able to speak to the people, I will unfold to
them my thoughts and feelings, and tell them that in the midst of
all the afflictions and checquered scenes through which the
Saints have passed--their joys and their toils, their sufferings
and their comforts, their fears and their faith, I have never
seen them as comfortable as they are now. I shall say to the
brethren, Come, let us build a house that we may enter within its
walls, and there offer our prayers and thanksgivings before the
Lord, and worship Him as long as we please, without the fear of
being driven home with storms of wind, rain, and snow." I said,
"If the Lord blesses me with life and health, I shall put forth
my hand to rear an edifice, in which the people can comfortably
assemble as large as we can build at present, and dedicate it to
the Lord, that the people may say in their heart, Let us go up to
the house of the Lord to worship." I saw that when we should
obtain this commodious building, some would wish to be excused
from engaging in the pleasing duty of worshipping here, and say,
"My cattle, my farm, or my business will be forsaken. I must take
care of my family, for the Lord gave them to me to take care of;"
or, "I must attend to my affairs here and there, and I cannot
therefore stay to worship the Lord." I say to such, Go! but as
for me, though all the world should sink into oblivion, I will go
up to worship the Lord.
199
These were my feelings a year ago and they are the same to-day. I
dedicate myself, my family, and my substance anew unto the Lord,
they are not mine, I am not my own creator, nor the producer of
anything I possess; I did not originate one atom of it. Let the
world and its cares go! The Lord, Almighty, who made it, is able
to take care of it, and He may do with it what He pleases; but He
has commanded me to worship Him, which is one of the greatest
privileges that could be conferred upon man.
200
How long shall we stay here? I answer, as long as I please.
Brethren and sisters, cast from you the love of the world, and
let it have no dominion over you. There are a many who delight in
the good things of this earth--in gold and silver, in carriages
and horses, in houses and splendid furniture, in costly clothing,
in orchards and gardens, in vineyards and fields, and extended
possessions. These things, compared with eternal riches, are
nothing, though in their place they are good. You may say, "If we
live, we must eat, drink, and wear clothing" and, "He that
provideth not for his own household, has denied the faith, and is
worse than an infidel;" numberless arguments of this kind will
present themselves to the minds of the people, to call them away
from the line of their duty, when they know it is their privilege
to dedicate themselves, their families, and all they possess to
the Lord. How quick is the enemy, how ready to present something
of an opposite nature to what is right before them! You know the
mental and physical weakness of man, so common to mortality, and
which the enemy is so ready to turn against you, to his own
advantage. You think that your business needs your continual and
undivided attention, that you must attend to this, or to that,
before you can dedicate yourselves and families to the Lord.
There may perhaps be some few here this morning who feel they
ought to be plowing, fencing, building, or attending to some
minor affair, and cannot possibly spend time to remain at the
Conference. If you will hearken to the counsel of your humble
servant, you will say to the fields, the flocks, and the herds,
to the gold and the silver, to the goods and chattels, to the
tenements and the possessions, and to all the world--Stand aside,
get away from my thoughts, for I am going up to worship the Lord.
Let it all go by the board, brethren, and who cares? I do not.
Your oxen and horses will not live for ever, they will die
occasionally; and sometimes we are deprived by death of our
children, and other members of our families. I say, let the dead
bury the dead, let the corn and the wheat, and all other things,
take care of themselves, but let us dedicate ourselves, our
families, our substance, our time, our talents, and everything we
have upon the face of this world, with all that will hereafter be
entrusted to us, to the Lord our God; let the whole be devoted to
the building up of His kingdom upon the earth, and whether you
are called here or there, it makes no matter: but this morning
let every heart be humble, watchful, and prayerful, dedicating
themselves unto the Lord.
200
This people have passed through scenes of deep sorrow and
affliction, but they are now in comfortable circumstances. They
have been miserably poor, but they are now, I may say, in
comparative wealth. We have been sick, now we are well. We have
been tormented, now we are comforted. We have been afflicted by
our enemies, but we are now far from them. You pause, and ask,
how long will it be so? I answer, so long as you and I serve the
Lord with all our hearts, just so long shall we be free from our
enemies.
201
We have now a comfortable habitation to meet in, and we enjoy the
privilege of assembling here in peace. How has it been in by-gone
years? Look back six, seven, eight, ten, or twelve years ago, or
to the year 1830, when the Church of Jesus Christ of Latter-day
Saints was organized with six members--which is twenty-two years
ago this day, and can you tell me of a year, of six months, or of
three months that Joseph was not hunted like the deer upon the
mountains, by sheriffs with writs in their hands to drag him from
us to prison; when he and his brethren were not menaced with
blood-thirsty mobs, until this people assembled in the peaceful
valleys of the mountains? Who troubles them now? No person who
fears God, who serves the King, the Lord of Hosts; and none who
are willing to love our Father in heaven supremely--above all
things else upon the face of this earth, or in eternity, will be
found persecuting even an idolater, to say nothing of the Saints
of the Most High.
201
Let us now seek with greater diligence to build up the kingdom of
heaven, and establish righteousness; seek to magnify the Lord
God, and sanctify our own hearts; establish peace on earth,
destroy every root of bitterness from among the people, and cease
from this moment to find fault with any brother or sister, even
though they do wrong, for the Lord will apply the chastening rod
to them if they need it. We serve our children so; if we consider
they need chastening, we chastise them, but we do not thereby
hate them. If it is necessary, we will correct their faults. But
should we contend with them? By no means.
201
Are those who have assembled here this morning prepared to make a
covenant with themselves that they will cease from all evil
practices, from all evil speaking, and from all evil thinking,
and say from this very morning, I will never do another evil as
long as I live, the Lord being my helper? I will do all the good
I can, and prepare for the coming of the son of man? To this end
I wish we should dedicate our hearts, our affections, and our
whole life to the cause of God on the earth.
201
I do not feel like preaching a discourse upon any particular
subject; but of urging the necessity of the brethren and sisters
absolutely coming to the determination this morning, and
dedicating themselves and all they have to the Lord from this
time henceforth. Can we come to this conclusion, to firmly,
faithfully, and unitedly enter into a covenant with ourselves,
saying, I am for the Lord and none else; from this time
henceforth, I will do the will of my Father who is in the
heavens, who has called me to minister the fulness of the Gospel,
and to share the glory that is prepared for the righteous; I will
be like clay in the hands of the potter, that He may mould and
fashion me as seemeth Him good; and if He will make known to me
His will, mine shall bow to it, my affections shall be placed
upon eternal things, and shall not rest upon the fading,
transitory objects of time and sense? Can we make this covenant
with ourselves this morning. Not only to say we dedicate this
house and ourselves, our flocks, herds, families, and
possessions, to the Lord, but actually perform the work,
dedicating our affections to His service. If our affections are
won and wholly dedicated to His cause, we have then obtained the
victory.
202
Perhaps we may find one here and there who will say, "I cannot do
this, I may say it with my lips, but to feel it in my heart, the
case is hard; I am poor and needy, and desire to go to the gold
mines to obtain something to help myself, by speculating upon the
Gentiles, and thus get me a good farm and team, with which to get
out of this thraldom and difficulty; my mind is so perplexed, I
cannot say my affections are fully dedicated to the Lord my God."
What is to be done in such a case? I know what I would do, for I
have experience in these matters--I would call upon the Bishop,
and make known to him my distress. There are many who in these
words complain, and say they are so poor they cannot pay their
tithing; say they, "I have only got three horses and two yoke of
cattle and about fifty sheep; I want one horse to ride, and the
others to haul wood, I therefore do not know how I can possibly
pay my tithing." While on the other hand, others who have only
got half a dozen chickens can willingly pay their tithing. You
may say, "It is easier for them to pay tithing than for those who
possess so much, for they are so very poor, it does not infringe
upon other matters." Now if I had but one cow, and felt thus, I
would give her away forthwith. If you have only six horses and
ten yoke of cattle, or only one cow, and you are too poor to pay
your tithing, give the whole into the public works. I speak thus
to those who are inclined to love the substance of this world
better than the Lord. If you have gold and silver, let it not
come between you and your duty. I will tell you what to do in
order to gain your exaltation, the which you cannot obtain except
you take this coarse. If your affections are placed upon anything
so as to hinder you in the least from dedicating them to the
Lord, make a dedication of that thing in the first place, that
the dedication of the whole may be complete.
202
What hinders this people from being as holy as the Church of
Enoch? I can tell you the reason in a few words. It is because
you will not cultivate the disposition to be so--this comprehends
the whole. If my heart is not fully given up to this work, I will
give my time, my talents, my hands, and my possessions to it,
until my heart consents to be subject; I will make my hands
labour in the cause of God until my heart bows in submission to
it.
202
I might here use a just and true comparison which will apply to
the Church. The rulers of Great Britain have tried to make every
capitalist identify his interest with the Government--that has
sustained the kingdom, and is like a powerful net-work around the
whole. Apply this comparison to the kingdom of God on earth.
202
Brethren, do you wish this heavenly government to stand? There is
no government more beautiful, no confederacy more powerful! What
shall we do to accomplish this? Imitate the policy of that
earthly kingdom, identify our interest with the kingdom of God,
so that if our hearts should over become weaned from loyalty to
the sovereign, all our earthly interest is bound up there, and
cannot be taken away. We must therefore sustain the kingdom in
order to sustain our lives and interests; by so doing, we shall
receive the Spirit of the Lord, and ultimately work with all our
hearts.
202
This is a policy which I have not reflected upon until this
morning, but before we get through with the Conference, I shall,
perhaps, see it entered into, not as the result of any
premeditation in the least, but when the condition of our
temporal affairs is read from the stand, you will find the Church
in considerable indebtedness. If any man is in darkness through
the deceitfulness of riches, it is good policy for him to bind up
his wealth in this Church, so that he cannot command it again,
and he will be apt to cleave to the kingdom. If a man has the
purse in his pocket, and he apostatizes, he takes it with him;
but if his worldly interest is firmly united to the Kingdom of
God, when he arises to go away, he finds the calf is bound, and,
like the cow, he is unwilling to forsake it. If his calf is bound
up here, he will be inclined to stay; all his interest is here,
and very likely the Lord will open his eyes, so that he will
properly understand his true situation, and his heart will chime
in with the will of his God in a very short time. Were we to
dedicate our moral and intellectual influence, and our earthly
wealth to the Lord, our hearts would be very likely to applaud
our acts. This reasoning is for those who do not feel exactly to
subscribe to all that has been said this morning, with regard to
dedicating ourselves to the cause of truth. This is what you must
do to obtain an exaltation. The Lord must be first and foremost
in our affections, the building up of His kingdom demands our
first consideration.
203
The Lord God Almighty has set up a kingdom that will sway the
sceptre of power and authority over all the kingdoms of the
world, and will never be destroyed, it is the kingdom that Daniel
saw and wrote of. It may be considered treason to say that the
kingdom which that Prophet foretold is actually set up; that we
cannot help, but we know it is so, and call upon the nations to
believe our testimony. The kingdom will continue to increase, to
grow, to spread and prosper more and more. Every time its enemies
undertake to overthrow it, it will become more extensive and
powerful; instead of its decreasing, it will continue to
increase, it will spread the more, become more wonderful and
conspicuous to the nations, until it fills the whole earth. If
such is your wish, identify your own individual interest in it,
and tie yourselves thereto by every means in your power. Let
every man and every woman do this, and then be willing to make
every sacrifice the Lord may require; and when they have bound up
their affections, time, and talents, with all they have, to the
interest of the kingdom, then have they gained the victory, and
their work is complete, so far as they understand.
203
If this people would take that course, what hinders their being
in the Millennium? If I were to ask what the Millennium--the
Latter-day glory so often spoken of, is, I should find numerous
opinions among this people, and many in and out of this
congregation. I have learned long ago that the thoughts and
expressions of men are very diversified; if, indeed, their
thoughts or ideas are similar, I know their words differ widely;
so should I find a great many different opinions among this
people, with regard to the real essence and effect of the
Millennium. The Millennium consists in this--every heart in the
Church and Kingdom of God being united in one; the Kingdom
increasing to the overcoming of everything opposed to the economy
of heaven, and Satan being bound, and having a seal set upon him.
All things else will be as they are now, we shall eat, drink, and
wear clothing. Let the people be holy, and the earth under their
feet will be holy. Let the people be holy, and filled with the
Spirit of God, and every animal and creeping thing will be filled
with peace; the soil of the earth will bring forth in its
strength, and the fruits thereof will be meat for man. The more
purity that exists, the less is the strife; the more kind we are
to our animals the more will peace increase, and the savage
nature of the brute creation vanish away. If the people will not
serve the devil another moment whilst they live, if this
congregation is possessed of that spirit and resolution, here in
this house is the Millennium. Let the inhabitants of this city be
possessed of that spirit, let the people of the territory be
possessed of that spirit, and here is the Millennium. Let the
whole people of the United States be possessed of that spirit,
and here is the Millennium, and so will it spread over all the
world.
203
Let us cease from all evil, and do all the good we can to the
nations abroad, and by and by the vail of the covering will be
taken from the earth, and the inhabitants see as they are seen.
203
May the Almighty Father of heaven and earth bless you, and I
bless you in His name, and pray that we may be diligent in every
good word and work before the Lord, in the name of Jesus Christ.
Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Heber
C. Kimball, October 8, 1852
Heber C. Kimball, October 8, 1852
BLESSINGS OF FAITHFULNESS--EDUCATION OF CHILDREN--PRESIDENT
BRIGHAM YOUNG--THE CLAY AND THE POTTER.
An address delivered by President Heber C. Kimball, in the
Tabernacle,
Great Salt Lake City, October 8, 1852.
204
Brother John Young said he felt as though he wanted to talk; I
told him to open his mouth wide, and he would be very apt to pour
out something. What he has said, and what President Young has
said before him, to-day, is verily true. I felt a flow of good
feelings while he was speaking, and this I feel all the time
while sitting under such teachings. The ideas advanced are so
plain and simple, it seems to me as though every person
possessing a sane mind, when they leave this house, or when they
go home from this Conference, will do right, will determine in
their hearts to do as they are instructed. If they will do this,
it is well with them.
204
There are a great many who have the idea, that the time will come
when we shall be broken up as a people. Do I fear any such thing?
No, I do not fear anything. I fear nothing that is in heaven, or
that is upon the earth. I do not fear hell nor its combinations;
neither hell, nor the devil, nor any of his angels, has power
over me, or over you, only as we permit them to have. If we
permit the devil to have power over us, and we are seduced by
him, and we crouch down under his power, then he will have
dominion over us. Upon the same principle, we let sin have power
over us, but it has no power over us unless we subject ourselves
to it.
204
I think and reflect much upon these principles, and I wish to
God, that you, my brethren, the Elders of Israel, when you go
home from this place, would treasure up the counsel that you have
received, that you would nourish and cherish it in your hearts,
then you never would be unfruitful nor walk in darkness, nor be
left to murmur, complain, and find fault.
204
When I proposed to the brethren of the complaining class, that
they be organized into a building committee, I wish you to
understand, that I had not heard any one murmur, but I heard
there were some. I was rather inclined, however, to believe that
those who told it were the ones that murmured, but they wanted to
throw it off from their own shoulders, and make it out that
somebody else was complaining. I do not believe you were,
brethren. I do not believe we can raise material enough to
organize a company of such characters. I do not believe you are
going to murmur, but I believe you will go to and do as you have
been told. I want you to do so, I know the blessings you will
obtain in so doing.
205
Go and take up some good farms, but do not take up too much, as a
great many in this place have done, they have taken up from one
hundred to one hundred and fifty acres, and have then undertaken
to put in 50 acres of wheat, when they could not attend to the
half of it. Be cautious in this matter, put in no more seed than
you can manage, and improve all the land you do take in, and be
faithful to God, and I know that He will bless the land for your
sakes, and He will bless you abundantly, and He will bless your
increase, and He will bless your wheat, and your corn, and every
thing that pertains to you.
205
I have spoken about these things many times. There is nothing
impossible with God, but He will not do any thing that is
contrary to His law, and that is not according to his designs. I
have said, many times, if you only have faith, and listen, and
put works with your faith, doing as you are told, it is not
impossible for a hen to lay two eggs per day. To prove this, I
have sheep in this valley, and so have other people, that have
had four lambs this year, and we have over thirty lambs now of
the second crop. I have seldom heard of such a thing in my life.
This is quite a testimony to bear, but I can prove it to be true,
now, on the spot, if it is necessary. The sheep have brought
forth the second crop of lambs. That is a great curiosity, but it
is true, and has taken place here under our immediate notice, and
some of the sheep that have been so prolific belong to me.
205
This is not contrary to my faith; we are the children of Israel,
and it is for us to he faithful, and listen to the will of
heaven, and to the man that presides over us, and to his
associates, for they will not teach you anything only what he
sanctions; you need not be afraid, for if I should teach wrong
doctrine or principle, here is the authority to correct me, that
this people may have correct views. Well, inasmuch as we are the
children of Israel, we are bound to prosper, if we continue in
the goodness of God, and walk in His precepts; if we do not, it
will be with us as it was with the children of Israel of old, our
burdens will become hard to bear; but I believe ourselves, our
flocks, our herds, our crops, and every thing that pertains to
the earth which we inhabit, will greatly multiply and increase.
These are my feelings, and this is my faith all the time--I have
no other.
205
We should teach our children righteousness, if we would raise
them up in the way of the Lord, as it is spoken in the Book of
Mormon. Let mothers teach their children as they were taught
then. Three thousand of those men are worth more than one hundred
thousand not raised as they were. They had faith that they should
never fall in battle, because their mothers taught them so.
Although there was much of their blood shed, yet not one of them
fell. That was the result of proper instructions being given them
by their mothers. Mothers, I wish you would wake up and act in
your office and calling, as well as the brethren. It is their
calling to go and preach the Gospel, build up the kingdom of God,
and establish righteousness, and it is for you to be stewards at
home, and attend to the things that they leave behind, and to get
wisdom and knowledge in all these things pertaining to your duty.
205
When I heard brother Brigham preaching here to-day, and laying
things of worth before us, I felt greatly to rejoice, and I
believe you felt as I did, and as though they never would be
eradicated from your minds, but that you would treasure them up
in your hearts. We have not a great while to stay on the earth,
if we live to the full age of man. We must all die, sooner or
later, as it regards our earthly tabernacles, but our spirits
will continue to live for ever. If they go to a state of
happiness, they will be happy; and if they go to a state of
misery, they will be miserable. You all know this as well as I
do, then why do you not live accordingly? I presume you will.
206
A great many things of this kind have been laid before the
brethren who have come from England, and from the States, and
from different nations of the earth. They will hear many more
things taught here in addition to what they have heard in Old
England. They could hear nothing there, except the first
principles of the doctrine of Christ; but since they have come
here it is all let out, that is, a great many things; the bird is
let out of the cage, and they have it before them to read and
reflect upon; it is the truth, it is the word of God, and the
revelations of Jesus Christ, which were revealed to brother
Joseph and others.
206
As to the power and authority invested in brother Brigham, do I
doubt it? Have I the least hesitation as to his calling as the
President of this Church? No, no more than I have that God sits
upon His throne. He has the same authority that brother Joseph
had. That authority was in the Twelve, and since brother Joseph
stepped behind the vail, brother Brigham is his lawful successor.
I bear testimony of what brother Joseph said on the stand at
Nauvoo, and I presume hundreds here can bear witness of the same.
Said he, "These men that are set here behind me on this stand, I
have conferred upon them all the power, Priesthood, and authority
that God ever conferred upon me." There are hundreds present this
day who heard him utter words to that effect, more than once.
206
The Twelve had then received their endowments. Brother Joseph
gave them the endowments, and keys and power were placed upon
them by him, even as they were placed upon him by Peter, James,
and John, who ordained him. That is true, gentlemen, because they
held the Apostleship last, and had authority to confer it upon
him, or any whom the Father had chosen. Brother Joseph called and
ordained the Twelve Apostles of the last days, and placed that
power upon them. Five of those men who received that authority
from under his hands are now living. Have I any doubt? Why, no. I
know all about it, I am a witness of this Gospel, of the order
and power of the Priesthood, and of the organization of this
church from the beginning. I glory in it, I glory in this Gospel,
I know it is like a root out of the dry ground, it neither has
form nor comeliness to this world, it is against them every way,
and they will run against it and snag themselves. You know a root
out of dry ground has many snags or sharp points to it, and they
stick out many ways; so the people run against a snag when they
run against this work, or against the servants of the Most High.
I know, as well as I know that I live, that every man that fights
against it will be damned. I know it, and am bearing testimony to
what I know, gentlemen, and you may know it just as well as I do.
This Gospel, this kingdom, this Church, and this people, are the
pride of my heart, I have no pride in anything else. I have pride
to see this work roll forth, and turn over the kingdoms, and
break in pieces the nations of the earth. I know that every man
and woman, every nation and king that oppose it, will wither like
a limb that is severed from a tree.
207
Now there are a great many people that have broken off from this
Church, we will not mention names, but have they not withered?
Yes, and so will you if you turn away from it, and if you refuse
to obey the counsel that is given to you, you will wither away
like a limb that is cut off from an apple tree, or the grass that
is mown down when the sun strikes it. We are the people of God,
and we cannot prosper upon any other principle than to cleave
together, to cleave to His work, to amalgamate our feelings in
one, and nourish the all-powerful principle of union, all feeling
a general interest for the public welfare.
207
As President Young has said, this is the household of faith, this
is his house, and this is his people, and he is our leader, our
Governor, he is our Prophet, and he is our Priest. As I have said
in other places and in other meetings, when speaking to the
Elders, when they are sent from this place, they are sent forth
by the shepherd that God has stationed here; he is the head
shepherd that is visible on earth, under the direction of Joseph,
and he sends forth the Elders as shepherds to gather up the lost
sheep of the house of Israel, and bring them home to put them
into the fold. I have said that you have no business to make a
selection of any of these sheep, or to make a choice of them, or
make any covenant with them, until they are brought home and
placed in the fold, and then if you want a sheep or two, ask the
shepherd for them, and if you choose a sheep without taking this
course you will get your fingers burnt. Why? Because they are his
sheep--mark it. How would you like it, were I to go and take one
of your sheep without permission, would you ever think of such a
thing? One is just as right as the other. You will learn these
things by and by. I would rather have my head laid upon a block,
and severed from my shoulders, than ever make a proposal to any
woman living upon the earth and marry her, unless I had
permission from the chief shepherd. That tells it. I do not know
that you can all understand me, but those who have their eyes
open understand it. I only hint at these things, that you may be
careful of the course you take.
207
Well, then, he that will not provide for his own household is
worse than an infidel, and hath denied the faith. If this is
brother Brigham's household, I belong to him, and it is my
household. Well, then, provide for it, provide for Israel flat,
and when they have got enough, then let others have it. Do not
let others have the bread until Israel, the household of faith,
are provided for. Do you understand it, brethren? If you do, say
aye. [Aye.] All say aye for Israel.
207
Now we are going to stick together. Those that have come in here
are like clay brought from different parts or the earth--it is
taken out of the bank and thrown into the mill, and the mill has
been grinding it until it has become pliable and passive; then we
send out the Elders to bring in a fresh supply of new clay, and
it is thrown into the mill, where it has to become passive, and
thus the mill keeps grinding and grinding, and mixing that which
is thrown into it. As soon as you are passive others come in.
207
It keeps us thrashing all the time. The reapers go forth, and
bind up the wheat and draw it in, and thus we keep throwing in
new wheat all the time, and we shall never get the floor empty,
but we must thrash and thrash until we are worn out, and others
will come up and continue it. Did you ever see them thrash in
country towns in England? It is something like that. We are
passing through the mill, and we have got to be thrashed and
cleaned up, and the chaff has to be separated from the wheat in
passing it through the fanners. There are three ends to this mill
in the mountains, where the chaff goes out. Brother Brigham does
not grind any in his mill, without first passing it through the
smut machine; so we have got to pass through the smut mill,
before we are fit to be thrown into the hopper to be ground.
208
We must be passive as clay in the hands of the potter. The potter
takes the passive clay, and moulds it into numerous shapes; he
can make it into a milk pan, or into a crock, or into a cup, or a
jug, and from that into ten thousand shapes; he does everything
according to his own pleasure, and as the Master Potter has told
him to shape it. If the Master gives him a pattern, he must mould
according to that pattern; it would make him busy indeed if he
were to work according to every pattern. We must work according
to the Master's pattern. If we take this course there will be no
trouble. Go forth, then, upon your farms, sow your grain, and
when you get your sheep, they will have two litters a year, but
if you do not do right you shall have none. Does not God love to
bless those who appreciate His blessings? Yes, just as much as a
kind father loves to bless his son. Our Father in heaven is much
more willing to bless us than we are to bless each other.
208
Let us remember these things in which we have been instructed.
And let us take hold of that wall when the Conference is over,
and put it round this block this winter, so that next spring we
may fill it up with shrubbery of all kinds, and decorate it, and
prepare it for future purposes. And let us build up a temple with
diligent hands. I have helped to build up two temples, and have
had my endowments in them, and in other places; but to have an
endowment that is proper and consistent, is to have it in a
temple that has been built and consecrated to that purpose. Now
go to, and get your farms, and bring in the first fruits of the
earth, the first things you raise; bring them in here and commit
them into the hands of the Bishops. Remember that, and you shall
have an endowment, and shall be greatly blessed with that
blessing you have not room to contain, if you only appreciate it.
We want these things to roll on, God's work to prosper, and His
kingdom to be built up, and the work of God to spread to all the
nations of the earth.
208
Do I fear the world? I do not fear them, I never did fear them,
and I have seen enough of their stuff. I have been driven with
the rest of my brethren from the United States and from my native
home, but what do I care for it? My kindred are there, but they
do not believe the Gospel, nor the revelations of Jesus Christ;
they believe in the spiritual knocking, and nearly all the world
are going into it, and receiving revelations for themselves from
the regions of despair. It used to be with them, "Old JOE Smith,
an old gold digger," but all are digging gold now, and all are
getting revelations, but they did not believe a word from him. He
was a Prophet of God, and they cannot help themselves. They slew
him, and that nation has got to smart for it, and it will be as
much as the Saints can do to gather out of it. If they stay
there, they will not gather from there; it is necessary to gather
the wheat, and put it into the barn; if it is left out, the
storms will come and actually waste or destroy it.
209
Let us be stirring and moving the principles of life and
salvation forward in every rightful and possible way. I do not
care what I am told to do, if it were to take an adobie and turn
it over 500 times a day; if I am doing the will of God, if I am
doing the will of him who sent me to do it, it is none of my
business nor yours. It is for us to do that which we are told to
do. You need not trouble yourselves about brother Brigham, nor
about brother Heber, nor about the Twelve; brother Brigham will
attend to them, and then, if they live faithful, will judge you
and your children, and the nations of the earth, and those that
are dead. Don't you judge those men--that is for brother Brigham
to do; if we need thrashing, he is capable of thrashing us, it is
none of your business; and we will sit down and bear it like good
fellows, and not move our tongue; if it should move, we will take
it between our teeth, and give it a nip, and say, "Stay there,
you little fellow." As for the Twelve, and brother Brigham, and
brother Willard, they are all men of God; and there never were
better men than the Twelve that live in these last days--better
men never lived. [A voice in the stand, "True."] It is true, and
I know it. Every soul of them can be prepared in two days to go
to the nations of the earth, if we say so. You have got to be so
too, brethren and sisters; you have got to learn to be subject to
the Priesthood, as well as these brethren, and your children must
learn the same lesson, and then you will be moulded into vessels
of honor, but you cannot be moulded into vessels of honor except
you be subject. You potters know it, if you have worked at the
potter's business as I have.
209
I love to talk about these things. I love the Saints, they are
the pride of my heart. As for the world, its gold or silver, or
any thing that pertains to it, my heart is not upon it, but upon
this Church and kingdom, and it never will be overcome, worlds
without end. [A voice in the stand, "Amen."] Although we may be
scattered to the four quarters of the earth, we will gather
again, never to be removed any more, henceforth and for ever.
Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, October 9, 1852
Brigham Young, October 9, 1852
MANAGEMENT OF THE KANYONS--PAYING DEBTS--KEEPING
STORES--MATERIAL FOR THE TEMPLE.
An address delivered by President Brigham Young at the General
Conference in the Tabernacle, Great Salt Lake City, October 9,
1852.
209
There is a matter of temporal business that I wish to lay before
this Conference, and I embrace the present opportunity to do so.
I have not very acute feelings upon the matter, but I have
frequently known cases of difficulty and dissatisfaction come
before me, which were calculated to annoy my feelings, and the
feelings of this people. I feel very acutely, very exquisitely,
upon certain subjects pertaining to their history, but on the
present occasion I am quite careless and indifferent as to the
subject I now propose to lay before the Conference. If we could
obtain a hearing of all the male members of this community, or in
other words, get all the inhabitants of these valleys together
that portion of them that can hear and understand, it would the
better; but seeing that this cannot be done, we shall have to
content ourselves by laying before this Conference the matter
pertaining practically to the action of men, that we now wish to
present. It is concerning the kanyons, the wood, the timber, or
whatever the kanyon situated near these valleys produce.
210
Wood seems to be the first and most prominent product of the
kanyons. The situation of them is too well known to make it
necessary for me to offer a description. I believe that there are
some acts performed in these kanyons, of which the actors are
ashamed, and they would rather I would pass over these points,
and the hard words they have made use of; they would much rather
have them forgotten by all who have a knowledge of what they have
done and said in the kanyons.
210
There are a great many whose experience exceeds the experience of
brother Hyde in this matter. His short experience, he says,
teaches him, that if he had the power in his hands, he would
decree that all men who go into the kanyons for wood and timber
should be saved. This may be the mind of others, and to them it
may serve as an excuse for outraging the principles of
righteousness, but to another class of men it would be no effort
at all. I believe it would be just as necessary for the boys,
when they have mounted their sleds on the top of the hill, to
curse, and swear, and fight, and quarrel, while they are riding
down with all ease, and without any trouble, as it would be to
curse, swear, and fight while drawing their sleds up the hill to
enjoy another ride. You know, boys enjoy themselves very well
while their sleds are travelling down the hill at a great speed;
it is hurrah with them, and all is right; but in drawing their
sleds up the hill, they fall down sometimes, and bump their
heads, and bruise their knees against the hard snow, and they
have no sooner recovered their foot-hold than down they go again,
and so they get into confusion. Now it appears to me to be just
as necessary for them to quarrel in riding down the hill, as it
is for them to quarrel in drawing their sleds up the hill, as for
any good it accomplishes in either case.
211
It is an up hill business to go into these kanyons and get wood,
to say the least of it. If I am able to present what I would like
to present, and what I have previously had in my mind, and
exhibit it in a few words, and in its true colors, I believe an
expression upon it from this Conference will have a salutary
influence upon the community; that is my opinion, and the reason
why I now present the subject before you. I will call upon my
brethren who sit here, to let their past experience answer a
question, or perhaps more than one. Are you not dissatisfied, and
is there not bitterness in your feelings, the moment you find a
kanyon put in the possession of an individual, and power given
unto him to control the timber, wood, rock, grass. and, in short,
all its facilities? Does there not something start up in your
breast, that causes you to feel very uncomfortable? You may be
ready on the right and on the left to say, "No, I am not aware
that it affects me any." This may be the case with a few, but
while we find one here and another there of that class, do we not
find multitudes of the other class that would lie very irritable
upon that subject--a facsimile of a roily fountain much
disturbed, or like the troubled sea that casts up mire and dirt?
Why I judge the matter in this light is because of what I have
learned previously to this day, concerning the real feelings of
the majority of the people touching this matter. There were a few
instances, some two or three years ago, of the legislative
council assigning kanyons to individuals. Now it is in the hands
of county officers to dispose of such matters. Are the people
satisfied with these assignments? They are not. Could they be
satisfied were they placed under different circumstances in
relation to this matter? They could. Have we power as a people to
introduce an order of things that will give general satisfaction?
I will say, that it depends altogether upon circumstances. It can
or it cannot not be done, just as the people please.
211
I will relate a few circumstances or incidents that have taken
place here, but I will not name particular places, nor
individuals. Mr. B. goes into the kanyons, without any leave or
licence, and without even asking for a grant; he makes his way up
a kanyon, and finds, on each side of him, both fire-wood and
fence poles. He climbs the mountain, for two or three miles,
works a road, and gets to the timber, poles, and wood, at an
expense of from one to five hundred dollars. He commences to get
out poles, and keeps his men and teams laboring there from day to
day. Now how long will he remain there before news will come into
the city, that Mr. B. is getting timber and poles at such a
point, and that it is a most excellent chance there? Well, some
of the citizens will say, "Has brother B. worked a road up
there?" "Yes." "Can we get up with a team?" "Yes." "Then let us
go and get some wood and poles." How long would it be before the
eyes of a portion of the community would be turned directly to
that spot? How long would it be before they would go to the very
place where brother B.'s road branches off from the main road,
and go up the mountain, (of course they could see no other track
than where Mr. B. was getting out his wood,) and get poles, wood,
and timber? They would not stop to look on the mountains around
them, and make new roads for themselves. No, they can only get
wood, poles, and timber where brother B. is getting them, after
he has been at the trouble and expense of making a road. When
they find brother B. there, he says, "You cannot come into this
kanyon, for I have worked the road myself, to facilitate the
getting of my wood and poles here." Another person comes along
with twenty or thirty wagons. Mr. B. says to him, "Look yonder,
there is plenty of timber, and as easy to get at as this that I
call my own." Friend H. replies, "But I will be damned if I don't
get wood where you get it." Mr. B. says, "And I'll be damned if
you do go there." This is the language of men who sit here before
me today, and so near me that I could put my hand upon them. They
go up in the kanyon, and there quarrel with each other. Let
friend S. once pass by the road that Mr. B has made, and he may
go on up the kanyon ten miles, surrounded with wood, and not get
a stick of timber, for he and friend H., with his train, and
others, never can see and understand how they can get poles in
any other place than where friend B. has made a good road leading
to where he gets his. Is this so? You Elders of Israel will go
into the kanyons, and curse and swear--damn, and curse your oxen,
and swear by Him who created you! I am telling the truth. Yes,
you will rip, and curse, and swear, as bad as any pirates ever
did.
211
Suppose these characters do as the old quaker did when he whipped
the man: he took off his coat, and said, "Religion, do thou lie
there, until I whip this man." The boys or many of them, who go
into the kanyons with wagons and teams, do the same: they lay
down their religion at the mouth of the kanyon, saying, "Thou lie
there, until I go for my load of wood." I expect, in all
probability, it was the case with Elder Hyde, for he never would
have thought that he ought to be saved for going into the kanyon
once, if he had had his religion along with him.
212
I do not wish to say much upon this subject, I am not spirited in
it, nor do I care much about it. I want to show to this community
a plan by which these matters of business transactions can be
brought to some kind of a system, to the better accommodation of
the public. We will suppose, when strangers come to these
valleys, that they find land offices, kanyon offices, timber
offices, &c. They enter, and walk up before the clerk in the
office, and inquire what facilities there are to get a living
here. Out steps the landlord and says, "This valley and all the
kanyons belong to old General Harris, and to his heirs after him.
That valley over yonder--Utah Valley, belongs to old General
Wolf's heirs; and there's another valley, that belongs to another
man; and I am here as the guardian of these heirs to all this
property, I am here to dispose of it." "We want to settle here,"
say the people, "can we get any land?" "O yes," the landlord
replies, "lift up your eyes to the right, and to the left--do you
see the grass?" "Yes." "Do you see the lovely streams that gush
from the mountains?" "Yes." "Do you see this vast prairie before
you?" "Yes." "Look at the soil, it is rich and productive. We do
not have winters here as you do in the eastern countries, but
your cattle can feed in these mountain valleys both winter and
summer. "The landlord says again, "Lift up your eyes and look:
this wood, land, and the grass that you see growing, and all
these valleys, with all they contain, you are freely welcome to;
go now, lay out your city plots and your farms, dig your ditches,
and turn the streams whithersoever you will, for to all this you
are welcome." Would they not think he was one of the finest men
that ever was? Would they not love such a landlord? The people
inquire again, "What chance is there here for getting wood?" "O,"
says he, "that is another thing, I will talk to you about that."
"We wish to know if we can get wood here to burn, to cook our
food with, and to keep our houses warm; and upon what terms?"
Says the landlord, "My hired servants are up in the Redbute
Kanyon, or they may be in Kanyon Creek Kanyon, or over in the
west mountains; I have got servants, and plenty of wood, this you
can have on certain conditions." "What are your conditions, good
landlord?" "These are my conditions--you must take your teams
into Redbute, where you will find a gate, and a man living there,
to him you will have to pay 25 cents for getting a load of wood."
"But how is the road after you get through the gate?" "O, it is a
good road, and the wood, timber, rock, and every thing else are
first rate; and now you go and get a cord of good wood for 25
cents. Or you may go to the west mountains, there the kanyons are
all prepared for you, the roads are made, and I keep men there to
see that they are kept in good repair, and all you have got to do
is to pay 25 cents for the use of the road." What would be the
feelings of this people under such circumstances? Do you suppose
they would feel as those do that have kept up a continual
quarrelling, murmuring, and bickering, and have given way to
wickedness? The kanyons are precisely in the position I present
them to you in this similitude; and you murmur at the council, at
the legislative assembly, at the county court, and at every body
that wants to make these kanyons convenient and passable to the
community.
213
Again, I ask the question, what would be the feelings of this
people, supposing they had come to these valleys under such
circumstances? "The valleys, the grass, the soil, the water, and
all the advantages you are welcome to, but I shall charge you 25
cents per load for your wood." If you won't answer the question,
I will for you: every time you would meet with that landlord, it
would be, "God bless you, you are the best man on earth;--and you
would be ready to lick the dust off his feet; you would not say
"God damn you, I will get wood where I please." I am ashamed to
repeat the language that is too often made use of, but I do it
that the community may see how disgraceful it is, and frown upon
every man that will allow himself to be degraded by the use of
such filthy language; it is a disgrace to the wicked, to say
nothing of Saints. Again upon this point, would you not take off
your hats, and say, "Thank you," every time you met that
landlord? Yes, you would, and I know it. Well, supposing the
legislative body in these valleys should say to some man, Take
that kanyon, and put a gate at the mouth of it, and make a good
road to the wood and timber, and to defray the expence of this,
lay a tax of 25 cents on every man that passes through with a
team to get wood, timber, or anything else the kanyon
produces--could you bless that legislature, could you greet it
with smiles and thanks, for doing that for this people? Or would
you curse it?
213
If I had time to do so, and if it would be wisdom, I could
demonstrate, by a mathematical calculation, definitely and truly,
and you might take into the calculation Redbute kanyon, and every
other kanyon that the people have been into--I could demonstrate
that they have destroyed more horses, mules, harness, oxen,
wagons, chains, and ox yokes, and other property, in getting out
of these kanyons what they have got, than what would lay a first
rate turnpike road in every direction, as far as they have
penetrated these kanyons. Suppose we have a kanyon here within
one mile of us, open to all the people, I ask where is there a
man that would work the road to the wood? He is not to be found
in this community. If it were open and free to all, I might spend
a thousand dollars there, and never get one load of wood. I have
done just such things myself. I have gone to work and made roads
to get wood, and have not been able to get it. I have cut it
down, and piled it up, and still have not got it. I wonder if
anybody else can say so. Have any of you piled up your wood, and
when you have gone back could not find it? Some stories could be
told of this kind, that would make professional thieves ashamed.
It is not all of this community that possesses such spirits. A
flock of sheep consisting of thousands must be clean indeed if
some of them are not smutty. This is a large flock of sheep that
have come up to these mountain valleys, and some of them have got
taglocks hanging about them, or in other words, there are those
that will do what you have heard exhibited to you to-day.
213
What shall be done with sheep that stink the flock so? We will
take them, I was going to say, and cut off their tails two inches
behind their ears; however, I will use a milder term, and say,
cut off their ears. But instead of doing this, we will try to
cleanse them; we will wash them with soap, that will come well
nigh taking off the sin; we will then apply a little Scotch
snuff, and a little tobacco, and wash them again until we make
them clean. That is what I am doing now. Peradventure we shall
find a few such sheep here in the flock, and a few that have got
the itch; these are apt to spread the disease among those that
are clean, for they will run along and rub themselves on others,
until all are smitten with the disorder, and it would be hard to
tell in which it originated.
214
I do not want to destroy the people. I want to wash them, and, if
necessary, apply the Scotch snuff. If this community would let
any man of sense, of calculation, of a good mind and judgment,
sit down and make his calculations, with regard to their getting
wood out of these kanyons, they would see the advantage of taking
the course the legislature has marked out, so clearly, that this
whole people would speak out boldly and say, "You men having
authority, look up every kanyon in these valleys, and put them in
the possession of individuals who will make good roads to the
timber, that we may get there without breaking our wagons, or
without breaking our limbs, destroying our property, and
endangering our lives." I say, every man of good sense would
exclaim, "Put these kanyons into the hands of individuals, with
this proviso--make good roads, and keep them in good repair."
214
To exhibit it to the people in another point of view. I will
suppose a Gentile owns all these kanyons, Uncle Sam, for
instance. He determines he will work these kanyons himself, work
the roads, &c., and draw his revenue from them by the people's
getting their timber--should we not esteem it a blessing? We
should. If it would be a blessing to him, or to any rich company
of speculators, then why would it not be a blessing to us, to act
upon the same principles ourselves? Could you tell any reason why
not?
214
A great many here do not understand certain things that exist; I
can tell you some of them. If any individual will come here and
live, and find out how we do business, learn and understand our
business transactions, he will see that exhibited that will prove
to him a great many things he is not acquainted with. I will take
one of the best individuals we have, and put him into the tithing
office, put another into the stone-cutter's shop, and another in
the joiner's shop, and let them work there one or two years, when
the books are examined they have taken up every farthing of their
wages, and many have contracted considerable debts in that
office, some are owing 800, 1000, and some as high as 1500
dollars. Now comes the decision. Suppose you owe that store
across the road there 1500 dollars, would you try to pay it? Yes,
you would lie awake at nights to think how to pay those merchants
that do not belong to the kingdom of God, you would offer them
horses, and wagons, and oxen, to liquidate that debt. But that
man who owes on the tithing books will say, "Just straighten that
up for me, cancel that debt, for I want my name to look as good
on the tithing books as the rest." Would he say this to a
Gentile? No, he would not. We never see such goodness, such
kindness, such benevolence, such philanthropy in the persons who
owe the tithing office anything.
215
Did you ever ask me to liquidate your debts? You may answer the
question for yourselves. I shall not name anybody. But let one of
these merchants ask for the payment of a debt, saying, "I am
going away in September," and you conclude that that debt must be
paid--do you pay it? Yes, you will sell every thing you have on
earth, to pay it. But do you owe the tithing office anything? "O
yes, and I am going to work it off; I know I owe about 1500
dollars. But you know it won't do to owe the Gentiles anything.
Brother Brigham, can't you lend me some money to pay a small debt
on that store? Can you let me have a yoke of cattle, my family is
suffering for want of wood?" You trace those cattle, and where
are they gone to? Why, to pay the enemies of this people. You
would take out of this Church the last dime of money, and every
ox, and cow, and horse, and hand them all over to our enemies,
and let the Church sink to the nethermost hell, for aught you
care. That is the difficulty that exists here. If I have got your
spectacles, or your shoes, or any other thing of yours, the
common saying made use of is, "O, never mind, it is all in the
family, you are a brother, it is all right." I am telling you as
it is in that tithing office. What did you hear read, last April
Conference? That there were 48000 dollars owing to the tithing
office; yet do you try to pay that debt? No, but the word is
"Brother Brigham, trust me another thousand;" and you never will
pay it on the face of the earth, and you think me rather hard
because I scold you. These are the difficulties that are here
among us.
215
There exists a double spirit, there is a false, hypocritical
spirit in many of the people; it is bred in the flesh, and in the
bones, it is received from their fathers and mothers, a
hypocritical pretension to friendship, when the real thing itself
does not exist in them, and never did; but they are destitute of
the true knowledge of the principles of righteousness. I have
frequently thought it was not good for a man to have around him
too many friends. I have said to my brethren, heretofore, "Don't
love me quite so well as to take away all I have got. I want you
to love me pretty well, I have plenty of flour now, and scores
and scores of tons I can distribute, but do not take my soul out
of me, do not love me quite to death. I am willing to be loved
sincerely, but covet not that which I possess, under a false
pretension of love to me." There is that spirit among this
people, but it is for want of knowledge, and a proper
understanding. Did they possess these, there would be no
difficulty in the case.
215
Now, for instance, a great many inquire, saying, "Why does not
our Church keep a store here?" Many can answer that question, who
have lived here for some years past; and you who make such an
inquiry, would have known the reason, had you also lived here.
You that have lived in Nauvoo, in Missouri, in Kirtland, Ohio,
can you assign a reason why Joseph could not keep a store, and be
a merchant? Let me just give you a few reasons, and there are men
here who know how matters went in those days. Joseph goes to New
York and buys 20,000 dollars' worth of goods, comes into Kirtland
and commences to trade. In comes one of the brethren, "Brother
Joseph, let me have a frock pattern for my wife." What if Joseph
says, "No, I cannot without the money." The consequence would be,
"He is no Prophet," says James. Pretty soon Thomas walks in.
"Brother Joseph, will you trust me for a pair of boots?" "No, I
cannot let them go without the money." " Well," says Thomas,
"Brother Joseph is no Prophet; I have found that out, and I am
glad of it." After a while, in comes Bill and sister Susan. Says
Bill, "Brother Joseph, I want a shawl, I have not got the money,
but I wish you to trust me a week or a fortnight." Well, brother
Joseph thinks the others have gone and apostatized, and he don't
know but these goods will make the whole Church do the same, so
he lets Bill have a shawl. Bill walks off with it and meets a
brother. "Well," says he, "what do you think of brother Joseph?"
"O he is a first-rate man, and I fully believe he is a Prophet.
See here, he has trusted me this shawl." Richard says, "I think I
will go down and see if he won't trust me some." In walks
Richard. "Brother Joseph, I want to trade about 20 dollars."
"Well," says Joseph, "these goods will make the people
apostatize; so over they go; they are of less value than the
people. Richard gets his goods. Another comes in the same way to
make a trade of 25 dollars, and so it goes. Joseph was a
first-rate fellow with them all the time, provided he never would
ask them to pay him. In this way it is easy for us to trade away
a first-rate store of goods, and be in debt for them.
216
And so you may trace it down through the history of this people.
If any brethren came into the midst of them as merchants, I never
knew one of them go into their stores and go out again satisfied,
neither did you. If I had 100,000 dollars worth of goods in that
store, owned by myself, or held by a "Mormon" company, in six
months the goods would be gone, and we should not have 100
dollars to pay the debt. But let an infernal mobocrat come into
our midst, though he brands Joseph Smith with the epithet of
"false Prophet," and calls the "Mormons" a damned set of thieves,
and would see all Israel scorching in Tophet, you would give him
the last picayune you could raise.
216
There is not a man who has been in this community a few years but
knows I am telling the living truth. Do any of you hate me for
it? Do any of you love me for it? It is all the same to me. Do
you love the cause? "Yes," every heart at once responds," "I love
the cause, I love the Lord and my religion." If I would only
permit myself to swear, I would say, What the devil is the
reason, then, you don't live according to it? What keeps you from
that? What is the reason you cannot pay me what you owe me, as
well as your enemy. You continue to trade with the Almighty that
way, and it will sink this whole people down to hell. You trade
with the Almighty worse than you do with the devil. These things
exist, and you know it. A man comes into this Church with a
little property, and he must suffer them to pick him until he is
as blind as brother Leonard is, that sits over there, or else the
people will turn round and curse him, and sink him to the
nethermost hell if possible. They have treated Edwin D. Woolley
so, and others. Can they keep a store among this people? No, they
must let them have the goods, and wait until they can pay them,
if they ever do it at all.
216
They got up a quarrel, about a year ago, and every High Priest
and Elder were going to cut Thomas Williams off from the Church,
because he asked them to pay their just debts. I said to Thomas,
"If they do not pay you as they agreed, arraign them before the
High Council; I will be your lawyer, and they shall be cut off
from the Church." They had got it all cut and dried, that if he
asked them to pay him, he should be cut off from the Church, but
I told them that if they did not live up to their agreement, they
should be cut off from the Church, and then be tried by the law
of the land.
217
How has Thomas Williams behaved here? He has paid his tithing,
and done good to this people; he has handed over nails, cotton
cloth, and other necessary articles. When he brings in his goods,
he pays his tithing on them honorably, yet he can be abused; and
it is so with every man who comes into the midst of this people
with goods, unless he pays them out at random to Tom, Dick, and
the devil. Latter-day Saints cannot keep a store of goods,
because they will not act as Latter-day Saints, but they will
sustain their enemies. How much do you suppose you have paid into
these Gentile stores within four months? Can you give a rough
guess? I can tell you, if you do not know, for I know something
about it. You have paid to them 300,000 dollars within the last
six months. The brethren think that we are very hard with them if
we ask for a little tithing. I wonder if we have received 30,000
dollars, which we should certainly have received in silver and
gold, if the people had been faithful in paying their tithing on
the money they have spent at these stores; the money has gone,
from time to time, in gold and silver, by box-fulls, to the east.
There is not a span of mules that could be found in this valley,
able to draw the money, if it were all in silver, to the States,
that this people have spent with these merchants within a few
months past; they must therefore do business upon the principle
of checks; in any other way it is a burden to them to get it over
the plains. These are the difficulties that work against our
living and doing as we should do.
217
I will now go back, and say to all the inhabitants of these
valleys, if I had the power, and the people were willing to
subscribe to that which would do them good, I would look up all
the kanyons containing wood and other facilities, put gates at
the mouths of them, have good roads worked in them, so as to make
the wood and the timber easy of access, and make the people pay
for the roads and the keeping of them in good repair. If I was a
Gentile, and I owned these kanyons, and should make such a
proposition, it would be so that I could hardly get down to this
meeting house without some one crying out, "I move that we give
that gentleman a vote of thanks;" another would second it, "For
that is certainly a Gentile of the first class." [The speaker
made motions, such as bowing and scraping, as the poor serfs of
foreign nations do, who subsist on the patrimony of a titled
fellow mortal.] I make these motions to show this people how
disgraceful it is; it is a disgrace to any community to act as
they have done towards the measures of those who wish to do them
good all the day long. If a Latter-day Saint wants to do good,
why not bless him for it. But no, it is overlooked as a thing of
naught. Now, if I do ape out a little of these feelings here, it
is to show you how they look inside. I can see them in the
people, I know what there is in the midst of them, I know what
they have to contend against, and the difficulties and weaknesses
they are subject to; it is the want of true knowledge and a sound
understanding which causes them to act as they do; if it were not
for that, if this people had the knowledge of angels, and then
did as they do, they would be sent to hell before the rising of
another sun; but as they are ignorant, and inasmuch as they
desire to do good, God winks at their foibles, and hopes by it to
bless them.
218
Now, I am going to have an expression from this Conference, with
regard to the plan that we, as a community, shall adopt; not as a
county, not as the Legislature of Utah, not as civil and military
officers, but as officers and members of the Church of Jesus
Christ of Latter-day Saints; and before I take the expression, if
there is one man in this house who feels himself capable of
showing a better method, or of producing a better plan to keep
the people from running over each other, from breaking each
other's necks, and the necks of their horses, I will give him an
opportunity of presenting that plan. In the first place, the
feelings of individuals are--what advantage can I get by
introducing this plan? I wish you to remember that all I can get
by it is, to protect you against running over and trying to kill
each other. We do not own the kanyons, but the plan is--let them
go into the hands of individuals who will make them easy of
access, by paying them for their labor. Before I take an
expression, I want to see if there is a man that can rise up and
propose a better plan than I propose, which of course would be to
our advantage to adopt in preference to mine. I have talked long
enough upon this matter. The motion is, that we, as the Church of
Jesus Christ of Latter-day Saints, in the capacity of a General
Conference assembled, and embracing the whole community in the
midst of the mountains, recommend, and give it as our opinion,
that the best method of disposing of the kanyons is to put them
in the hands of individuals to make good roads in them, and
obtain their pay by taking toll from those who use the roads, at
a gate erected for that purpose at the mouth of each kanyon. Now,
sisters, I want you to vote also, because women are the
characters that rule the ballot box. If you are in favor of this
motion, as Latter-day Saints, signify it by the uplifted hand.
[Unanimous.]
218
Let the judges in the county of Great Salt Lake take due notice,
and govern themselves accordingly. The same thing I say to the
judges of any of the other counties of the territory, Take
notice, and govern yourselves accordingly. Put these kanyons into
the hands of individuals who will make good roads into them, and
let them take toll from the inhabitants that go there for wood,
timber, and poles. Now this is my order for the judges to take
due notice of; it does not come from the Governor, but from the
President of the Church; you will not see any proclamation in the
paper to this effect, but it is a mere declaration of the
President of the Conference. Let these things go out to make the
people satisfied, and feel contented to have the privilege of
getting wood without breaking their necks and destroying their
teams.
218
I want to occupy a few moments more, and talk about our
contemplated temple. It has been moved, seconded, and carried by
this Conference, that we build a temple here of the best material
that America affords. If this is done, it will have to be built
of platina; and I do not know that there is any of it to be got
in this territory. It is purer, stronger, and is every way a
better metal than pure gold. If we cannot get the platina, we
must build a temple of pure gold; that is here, I know. But if
the Conference want us to build a temple of pure gold, they will
have to put into the tithing stores something besides old
half-dead stinking cows, and old broken-kneed horses; or if they
even put in all the good cattle they possess, will it build a
temple of gold, of silver, or of brass? No, it will not.
218
I am inclined to offer a chemical argument with regard to the
material for building a temple in our present circumstances. The
best materials, I have mentioned, probably. Iron might be better
than stone; the time will come when the Lord will bring for brass
gold, for iron silver, and for stones iron, and for wood brass,
to beautify His sanctuary, and make the place of His feet
glorious. That will be, but it is not now. I thought, when I was
at Iron County, and saw the iron mountains, that the iron was
actually come instead of stone.
219
But for the chemical argument touching the material for the
building of a temple in this city. It has been proposed, that we
send to San Pete to get the rock. Some say it will cost too much,
others say we cannot do it, and others say that we can. I, not
being a practical chemist, but only a chemist in theory, shall
have to use my own language, to express my ideas. You may bring
the stone from San Pete, which is a beautiful specimen or rock,
and erect a temple here with it; then you may take this sand
stone that is found in abundance in the Redbute Kanyon, and build
a temple of that; then you step over to the Emigration Kanyon,
and get this bastard marble, and build another of the same
dimensions as that you have built of the red sand stone. Now you
have got the San Pete rock temple, the red sand stone temple, and
another built of lime stone, or bastard marble I call it; then,
right beside of that, another one of adobies, mixed with
pebbles--take that clay, and these pebble stones that are so
abundant here, and mix in with them straw, and build another
temple of that composition, besides the three which are built of
different kinds of rock, and let them stand together--which do
you think will stand the longest? Being a chemist in theory, I
should say, according to my mind, when the San Pete rock is
washed into the Jordan, the other buildings will still be
standing, and be in moderate condition. The red sand stone will
go the next, and the other two still remain, the bastard marble
or lime stone will be in pretty good preservation; and when that
is all decomposed and washed away into the Jordan, you will find
that temple which is built of mud or adobies, as some call them,
still remains, and in better condition than at the first day it
was built.
219
You may ask any practical chemist, any man who knows,
understands, and studies the elements, and he will corroborate
these statements. This is a matter I want you to look at, to
think and meditate upon. I do not talk about the expense of the
building, and the time it would take to erect it, but its
durability, and which is the best material within our reach to
build it with. If you take this clay, which is to be found in
abundance on these bottom lands, and mix with it these pebble
rocks, and make adobies of the compound, it will petrify in the
wall and become a solid rock in five hundred years, so as to be
fit to cut into millstones to grind flour, while the other
materials I have mentioned will have decomposed, and gone back to
their native elements. I am chemist enough to know that much. My
simple philosophy is this. The elements of which this terra firma
is composed, are every moment either composing or decomposing.
They commence to organize or to compose, and continue to grow
until they arrive at their zenith of perfection, and then they
begin to decompose. When you find a rock that has arrived at its
greatest perfection, you may know that the work of decaying has
begun. Let the practical chemist make his observations upon a
portion of the matter of which this earth is composed; and he
will find, that just as quick as it is at its perfection, that
very instant it begins to decompose. We have proof of this. Go
into Egypt, for instance, and you will find the monuments,
towers, and pyramids, that were erected in the days of Joseph,
and before he was sold into Egypt; they were built of what we
call adobies, clay mixed up with straw; these fabrics, which have
excited interest for so many ages and are the wonder of modern
nations, were built of this raw material. They have bid defiance
to the wear of ages, and they still remain. But you cannot find a
stone column that was reared in those times, for they are all
decayed. Here we have actual proof that the matter which is the
furthest advanced to a state of perfection, is the first to
decompose, and go back into its native element, at which point it
begins to be organized again, it begins to congeal, petrify, and
harden into rock, which grows like a tree, but not so
perceptibly.
219
Gold and silver grow, and so does every other kind of metal, the
same as the hair upon my head, or the wheat in the field; they do
not grow as fast, but they are all the time composing or
decomposing. So much, then, for my views touching the material to
be used in building a Temple upon this block. You may go to San
Pete and get stone for it, and when five hundred years have
elapsed you will not find a building. You may build of that red
sand stone, and it will live out the San Pete rock, and the lime
stone will out live that. But when you come to the adobies, they
will out-live either of them, and be five hundred years better
than the day they were first laid. This is a pretty strong
argument in favor of a mud building.
220
How long has the city of Washington been built? What was there
before my father entered into the revolutionary war? Where was
the Capitol then? It was in Philadelphia sixty years ago, there
was no such thing as a Capitol in Washington. Let me ask a
question--is it built of rock? I never was there. [Voice, "Yes."]
It is built of rock. The House of Representatives was rebuilt in
1812, not more than forty years ago. Would any of you that have
not been there, suppose that it would need patching up already to
make it comfortable for the representatives of the nation? This,
however, is the case, for within ten years past eighty thousand
tons of putty have been used to putty up the places where the
stone has decayed by the operation of the elements, and it has
not yet been built forty years. I mention this, because I wish
the Conference to know what they are doing when they commence to
build a temple of stone. As for myself, I know enough about rock.
If a man should undertake to put me up a stone house, I should
wish him to build it of adobies instead, and then I should have a
good house. We are talking about building one for the community,
and I mention this about the Capitol to show you that the rock
does not endure; the moment it becomes as hard as it is ever
going to be, that moment it begins to decay. It may be a slow
process in growing, or decomposing, yet it is doing the one or
the other continually.
220
I have my own individual thoughts, of course, and these I express
with regard to the temple. According to my present views, there
is not marble in these mountains, or stone of any kind or
quality, that I would rather have a building made of than
adobies. As for the durability of such a building, the longer it
stands the better it becomes; if it stands five thousand years,
it increased in its strength until it comes to its highest
perfection, before it begins to decay. What do our "Mormon" boys
say about trying to dig into one of those old Catholic cathedrals
that are now standing in California? They say they might as well
have undertaken to dig through the most solid rock you ever saw,
as to dig through those adobie walls. Do you think they are
decaying and falling down? No, they are growing better all the
time, and so it is with the houses we live in. If they have good
foundations, these houses that we live in will be better when
they have stood fifty years than they are at this day. I will not
say that it is so with a stone house, or with a brick house; for
when you burn the clay to make brick, you destroy the life of it,
it may last many years, but if the life is permitted to remain in
it, it will last until it has become rock, and then begin to
decay.
220
A
s for the temple, I will give you the nature of your vote
with regard to it--the sum of it was, that those that dictate the
building of it be left to do with it as they please. They will,
anyhow. But I give it as my opinion that adobies are the best
article to build it of. I do not fear the expense, neither do I
care what you build it of; only when it is built, I want it to
stand, and not fall down and decay in twenty or thirty years,
like brother Taylor's one would, that he was giving an exposition
of; "that when we go within the vail into the heavenly world, we
need not be ashamed of it, but when we look down upon it, it will
be of solid rock:" but if it is built of San Pete rock, when he
looks down to see it he will find it ain't there, but it is gone,
washed into the Jordan. It cannot remain, it must decay. May
the Lord bless you. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / John
Taylor, April 8, 1853
John Taylor, April 8, 1853
LEGITIMACY AND ILLEGITIMACY.
A sermon delivered by Elder John Taylor, at the General
Conference,
in the Tabernacle, Great Salt Lake City, April 8, 1853.
221
It rejoices my heart to hear the principles that have been
advanced this day by our President, because they have their
foundation in truth, are based upon the principles or equity, and
are calculated to promote the happiness, well-being, exaltation,
and glory of man, in time, and throughout all eternity. They lead
us back into eternity; they existed with us there, and in all the
various stages of man's existence they are calculated to elevate
and ennoble him, and place him in a proper position before God,
angels, and men. They will put him in possession of his
legitimate right, save him from the grasp of the adversary, from
every subtle stratagem of the powers of darkness, and place him
in his proper station in time and in eternity.
221
I have been much pleased with and edified by the remarks that
have been made upon this stand during the Conference. Wisdom has
been displayed in them; from them the intelligence of heaven has
beamed forth, the mysteries of eternity have been spread before
our minds, and we have had a view of heavenly things, that has
filled our hearts with joy and our mouths with praise. It has
made us feel as though we were upon the threshold of eternity; as
though we were eternal beings, and had to do with eternal things;
as though the things of this world were short, fleeting, and
evanescent, not worthy of a thought when compared with those
things that are calculated to exalt and ennoble us in time and in
eternity.
221
The principles of justice, righteousness, and truth, which have
an endless duration, can alone satisfy the capacious desires of
the immortal soul. We may amuse ourselves like children do at
play, or engage in the frivolities of the dance. We may take our
little enjoyments in our social assemblies, but when the man
comes to reflect, when the Saint of God considers, and the
visions of eternity are open to his view, and the unalterable
purposes of God are developed to his mind--when he contemplates
his true position before God, angels, and men, then he soars
above the things of time and sense, and bursts the cords that
bind him to earthly objects; he contemplates God and his own
destiny in the economy of heaven, and rejoices in a blooming hope
of an immortal glory.
221
Such have been some of our feelings, while our minds have been
carried away from the things of earth to contemplate the thing
with which eternal beings are associated, and the glories that
await us in the everlasting mansions of the Gods.
221
The principles that we have to do with, then, are eternal, and
not simply to play a game upon the checker of mortality, on which
people can win and lose for the time being. We have to do with
that which shall continue
Or immortality endures."
"
While life, and thought, and being last,
221
We seek not to build our hopes upon things that are evanescent,
fleeting and transitory.
222
It is not he that can play the best game at checkers, that
can take the most advantage of his neighbor, that can grasp the
most earthly good, or that can put himself in possession of
anything his heart desires pertaining to time, that is the most
happy; but it is he who does that which will last, live, and
continue to abide with him while "immortality endures," and still
be on the increase worlds without end.
222
If we can possess principles of this kind, then we are safe,
everything else amounts to an illusion or a delusion, which
cannot satisfy the desires of the mind, but as the Prophet says,
it is like a thirsty man who dreams he is drinking, but when he
awakes, he is faint, and his soul is thirsty; he dreams that he
is eating, and when he awakes his soul is empty. This is the true
situation of all men who are without God in the world; and
nothing but a knowledge of eternal principles, of eternal laws,
of eternal governments, of eternal justice and equity, and of
eternal truth, can put us right, and satiate the appetite of the
immortal soul.
222
If we make not a just estimate of these things, it is in vain
that we attempt to say, "Lord, Lord," because we do not the
things which He says. Every thing associated with the Gospel of
salvation is eternal, for it existed before the "morning stars
sang together for joy," or this world rolled into existence. It
existed then, just as it now exists with us, and it will exist
the same when time with us is no more. It is an eternal
principle, and every thing associated with it is everlasting. It
is like the Priesthood of the Son of God, "without beginning of
days or end of years." It lives and abides for ever. If there is
any principle that is not eternal, it is not a principle of the
Gospel of life and salvation.
222
There are many changes and shifting scenes that may influence the
position of mankind, under different circumstances, in this stale
of mortality; but they cannot influence or change the Gospel of
the Son of God, or the eternal truths of heaven; they remain
unchangeable; as it is said very properly by the Church of
England, in one of their homilies, "as it was in the beginning,
is now, and ever shall be, worlds without end." If nothing else
they say is true, that is, and I can say amen to it, with all my
heart. All true principles are right, and if properly understood
and appreciated by the human family, to them they are a fountain
of eternal good.
223
The principle of "heirship," which President Young preached about
to-day, is a principle that is founded on eternal justice,
equity, and truth. It is a principle that emanated from God. As
was said by some of our brethren this morning, there may be
circumstances arise in this world to pervert for a season the
order of God, to change the designs of the Most High, apparently,
for the time being, yet they will ultimately roll back into their
proper place--justice will have its place, and so will mercy, and
every man and woman will yet stand in their true position before
God. If we understand ourselves correctly, we must look upon
ourselves as eternal beings, and upon God as our Father, for we
have been taught when we prayed to say, "Our Father, which art in
heaven, hallowed be thy name." We have fathers in the flesh, and
we do them reverence, how much more shall we be in subjection to
the Father of Spirits and live. I need not enter into any proof
in relation to this, for it is well understood by the Saints that
God is the Father of our spirits, and that when we go back into
His presence, we shall know Him, as we have known our earthly
parents. We are taught to approach Him as we would an earthly
parent, to ask of Him such blessings as we need; and He has said,
If a son ask bread of his father shall he give him a stone, or if
he ask for fish, a scorpion. If ye then, being evil, know how to
give good gifts unto your children, how much more will your
Heavenly Father give His holy Spirit to them that ask Him.
223
We have a Father, then, who is in heaven. He has placed us on
this earth for some purpose. We found ourselves in possession of
bodies, mental faculties, and reasoning powers. In a word, we
found ourselves intelligent beings, with minds capable of
recalling the Past and launching into the unborn future with
lightning speed; and were it not for this earthly tabernacle,
this tenement of clay, they would soar aloft and contemplate the
unveiled purposes of Jehovah in the mansions of the redeemed. We
found ourselves here with minds capable of all this and more.
God, who has ordained all things from before the foundation of
the world, is our Father. He placed us here to fulfil His wise
and unerring counsels, that we might magnify our calling, honor
our God, obtain an exaltation, and be placed in a more glorious,
exalted, and dignified position than it would have been possible
for us to enjoy if we had never taken upon us these bodies. This
is my faith; it is the faith of this people.
223
I have no complaints to make about our father Adam eating the
forbidden fruit, as some have, for I do not know but any of us
would have done the same. I find myself here in the midst of the
creations of God, and it is for me to make use of the
intelligence God has given me, and not condescend to anything
that is low, mean, grovelling, and degrading--to anything that is
calculated to debase the immortal mind of man, but to follow
after things that are in their nature calculated to exalt,
ennoble, and dignify, that I may stand in my true position before
God, angels, and men, and rise to take my seat among the Gods of
eternity.
223
We will now come to the principle of legitimacy, which was the
text given out this morning--to our rights, privileges,
Priesthoods, authorities, powers, dominions, &c. &c. And as some
of us are Scriptorians, and all profess to believe the Bible, I
feel inclined to quote a text from it. Paul, when speaking of
Jesus Christ, gives us to understand that he is the firstborn of
every creature, for by him were all things made that were made,
and to him pertains all things; he is the head of all things, he
created all things, whether visible or invisible, whether they be
principalities, powers, thrones, or dominions; all things were
created by him and for him, and without him was not anything made
that was made. If all things were created by him and for him,
this world on which we stand must have been created by him and
for him; if so, he is its legitimate, its rightful owner and
proprietor; its lawful sovereign and ruler. We will begin with
him, then, in the first place, in treating on the subject of
legitimacy.
223
But has he had the dominion over all nations, kindreds, peoples,
and tongues? Have they bowed to his sceptre, and acknowledged his
sway? Have all people rendered obedience to his laws, and
submitted to his guidance? Echo answers "NO!" Has there ever been
a kingdom, a government, a nation, a power, or a dominion in this
world that has yielded obedience to him in all things? Can you
point out one?
224
We read of the Jews who were a nation that submitted only in part
to his authority, for they rebelled against his laws, and were
placed under a schoolmaster until the Messiah should come. We
read also, in the Book of Mormon, of some Nephites that dwelt
upon this land, who kept the commandments of God, and perhaps
were more pure than any other nation that history gives any
account of. But, with these exceptions, the nations, kingdoms,
powers, and dominions of the world have not been subject to the
law, dominion, rule, or authority of God; but, as it is expressed
by one of the ancients, the prince and power of the air, the god
of this world has ruled in the hearts of the children of
disobedience, and led them captive at his own will. Where is the
historian, the man acquainted with ancient lore, who can point me
out one government, nation, power, or dominion, that has been
subject to the rule of God, to the dominion of Jesus Christ, with
the exception of those Jews and Nephites which I have referred
to? If there has been any such nation, the history of it has
escaped my notice. I have never been able to obtain such
information.
224
What then has been the position of the world for generations
past? They have been governed by rulers not appointed of God; if
they were appointed by Him, it was merely as a scourge to the
people for their wickedness, or for temporary rulers in the
absence of those whose right it was to govern. They had not the
legitimate rule, Priesthood, and authority of God on the earth,
to act as His representatives in regulating and presiding over
the affairs of His kingdom.
224
Perhaps it may be well, at this stage of my remarks, to give you
a short explanation of my ideas on government, legitimacy, or
Priesthood, if you please. The question, "What is Priesthood?"
has often been asked me. I answer, it is the rule and government
of God, whether on earth, or in the heavens; and it is the only
legitimate power, the only authority that is acknowledged by Him
to rule and regulate the affairs of His kingdom. When every wrong
thing shall be put right, and all usurpers shall be put down,
when he whose right it is to reign shall take the dominion, then
nothing but the Priesthood will bear rule; it alone will sway the
sceptre of authority in heaven and on earth, for this is the
legitimacy of God.
225
In the absence of this, what has been the position of the
nations? You who have made yourselves acquainted with the
political structure and the political intrigues of earthly
kingdoms, I ask, from whence did they obtain their power? Did
they get it from God? Go to the history of Europe, if you please,
and examine how the rulers of those nations obtained their
authority. Depending upon history for our information, we say
those nations have been founded by the sword. If we trace the
pages of history still further back to the first nation that
existed, still we find that it was founded upon the same
principle. Then follow the various revolutions and changes that
took place among subsequent nations and powers, from the
Babylonians through the Medo Persians, Grecians, Romans, and from
that power to all the other powers of Europe, Asia, and Africa,
of which we have any knowledge: and if we took to America from
the first discoveries by Columbus to the present time, where are
now the original proprietors of the soil? Go to any power that
has existed upon this earth, and you will find that earthly
government, earthly rule and dominion, have been obtained by the
sword. It was the sword of men that first put them in possession
of this power. They have walked up to their thrones through
rivers of blood, through the clotted gore and the groans of the
dying, and through the tears and lamentations of bereaved widow's
and helpless orphans; and hence the common saying is, "Thrones
won by blood, by blood must he maintained." By the same principle
that they have been put in possession of territory, have they
sought to sustain themselves--the same violence, the same fraud,
and the same oppression have been made use of to sustain their
illegitimacy.
225
Some of these powers, dominions, governments, and rulers, have
had in their possession the laws of God, and the admonitions of
Jesus Christ; and what have they done to his servants in
different ages of the world, when he has sent them unto them?
This question I need not stop to answer, for you are already made
too familiar with it. This, then, is the position of the world.
Authority, dominion, rule, government has been obtained by fraud,
and consequently is not legitimate. They say much about the
ordination of kings, and their being anointed by the grace of
God, &c. What think you of a murderer slaying hundreds and
thousands of his fellow-creatures because he has the power, and
while his sword is yet reeking with human blood, having a priest
in sacerdotal robes to anoint him to the kingship? They have done
it. What think you of the cries of the widows, the tears of the
orphans, and the groans of the dying, mingling with the prayers
and blessings of the priest upon the head of the murderer of
their husbands and their fathers?
225
It is impossible that there can be any legitimate rule,
government, power, or authority, under the face of the heavens,
except that which is connected with the kingdom of God, which is
established by new revelation from heaven.
225
In a conversation with some of our modern reformers in France,
one of their leaders said, "I think you will not succeed very
well in disseminating the principles of your religion in France."
I replied, "You have been seeking to accomplish something, for
generations, with your philosophy, your philanthropic societies,
and your ideas of moral reform, but have failed; while we have
not been seeking to accomplish the thing that you have,
particularly, and yet have accomplished it." We began with the
power of God, with the government of heaven, and with
acknowledging His hand in all things; and God has sustained us,
blessed and upheld us to the present time; and it is the only
government, rule, and dominion under the heavens that will
acknowledge His authority.
225
Brethren, if any of you doubt it, go into some of those nations,
and get yourselves introduced into the presence of their kings
and rulers, and say "Thus saith the Lord God." They would at once
denounce you as a madman, and straightway order you into prison.
What is the matter? They do not acknowledge the legitimacy, the
rule and government of God, nor will they inquire into them. They
receive not their authority from Him. Nations honor their kings,
but they do not honor the authority of their God in any instance,
neither have they from the first man-made government to the
present time. If there has been such a nation, or if there is at
this time such a government, it is a thing of which I am
ignorant.
226
The kings and potentates of the world profess to be anointed by
the grace of God. But the priests who anoint them have no
authority to do it. No person has authority to anoint a king or
administer in one of the least of God's ordinances, except he is
legally called and ordained of God to that power; and how can a
man be called of God to administer in His name, that does not
acknowledge the gift of prophecy to be the right of the children
of God in all ages? It is impossible. These men have been gasping
after power, and for this they have laid waste nations and
destroyed countries. Some of them possessed it for a while, and
others were on the eve of getting it when they were cut off, and
down they went. What became of them afterwards? Isaiah in vision
saw the kings of the earth gathered together as prisoners in a
pit, and after many days they were to be visited.
226
Having said so much in relation to other governors and
governments, we will now notice the difference between them and
Abraham of old. Abraham was a man who contended for the true and
legitimate authority. God promised to him, and to his seed after
him, the land of Canaan for their possession, "The Lord said unto
Abram, after that Lot was separated from him, Lift up now thine
eyes, and look from the place where thou art northward, and
southward, and eastward, and westward; for all the land which
thou seest, to thee will I give it, and to thy seed for ever."
What did Stephen say, generations afterwards? That God "gave him
none inheritance in it, no, not so much as to set his foot on;
yet he promised that he would give it to him for a possession,
and to his seed after him, when as yet he had no child."
Ezekiel's vision of the dry bones explains this seeming
contradiction. The Lord said to him, "Son of man, can these bones
live?" &c. Who are they? We are told, in the same chapter, they
are the whole house of Israel, and that they shall come out of
their graves, bone come to its bone, and sinew to sinew, and
flesh come upon them, and they shall become a living army before
God, and they shall inherit the land which was given to them and
their fathers before them. The measuring line shall again go
forth upon those lands, and mark out the possessions belonging to
the tribes of Israel.
226
Abraham was a man who dared fear God, and do honor to His
authority, which was legitimate. God tried and proved him, the
same as He has tried many of us, and felt after his
heart-strings, and twisted them round. When He had tried him to
the utmost, He swore by Himself, because He could swear by no
greater, saying, "That in blessing I will bless thee, and in
multiplying I will multiply thy seed." "And in thy seed shall all
the nations of the earth be blessed." Abraham obtained his
dominion by legitimate authority; his Priesthood was obtained
from God; his authority was that which is associated with the
everlasting Gospel, which was, and is, and is to come, that
liveth and abideth for ever. And the promises made to him will
rest upon him and his posterity, through every subsequent period
of time, until the final winding up scene of all things. Will he
ever obtain them? Yes. For we are eternal beings, and I am now
talking as though we were in eternity. We shall wake up in the
morning of the resurrection, attain to all the blessings which
have been promised to us, and strike hands with Abraham, and see
him inherit the promises. Abraham and all his children will then
inherit the promises, through the principle of legitimacy. And
there are many of the sons and daughters of Abraham among us at
the present time; these will be baptized for their dead brethren
and sisters, and by this means bring them unto Christ, beginning
on the outside branches of the tree, and so progressing to the
main stock, and from that to the root. And it shall come to pass
that all Israel shall be saved. Why? Because it is their
legitimate right. And they are Israel who do the works of
Abraham.
227
Thus it is, then, with Abraham. The old man feels perfectly easy
about the matter; and if he does see many of his descendants
existing as a cursed race on account of their transgressions,
many of them enjoying no higher avocation than crying "Old
clothes," still the time of their redemption will come, and by
means of the eternal Gospel and Priesthood, they with us will be
made perfect, and we with them. While the faithful are operating
in heaven to bring this about, the Saints are operating on earth;
and by faith and works we will accomplish all things, we will
redeem the dead and the living, and all shall come forth, and
Abraham will stand at the head of his seed as their ruler. This
is his legitimate position.
227
We will now notice those men who are contending for it without
any authority, and make a contrast between the two. We see them
gathering their forces, and using their influence to destroy the
poor among men. How long will the kings and rulers of the earth
do this? Until they are dead and damned. And what then? They will
be cast down into a pit. Isaiah saw them there, along with many
other scoundrels, murderers, and scamps. After many days they
will be visited, but they have got to lie in prison a long time
for their transgressions. The one is legitimacy, and the other is
illegitimacy; the one is the order of God, and the other is the
order of the devil.
227
Such is the position of things in relation to the world, to
legitimacy and illegitimacy, in regard to things that are right
and things that are wrong. Jesus Christ created all things, and
for him were they made, whether it be principalities, powers,
thrones, or dominions. Now the question is, is he going to be
dispossessed of his right because scoundrels exist in the world,
and stand in power and dominion; because his subjects have
rebelled against him from time to time, and usurpers have taken
his place, and the dominion is given to another? Verily, no. But
the time will come when the kingdom and the greatness of the
kingdom under the whole heaven will be given to the Saints of the
Most High, and they will possess it for ever and ever.
227
We will now notice some of the acts of God. and some of the acts
of those who have been under the dominion of Satan, those who
have had dominion over the world--the proud and haughty usurpers,
and the shedders of innocent blood. These are they that have
lived in the world, and possessed all the good things of it. And
what has been the situation of the Saints in every age? All those
who dared acknowledge that God lived, that this kingdom belonged
to Him, that it was His right, and that He would without doubt
possess it, have been trodden under foot, persecuted, cast out,
hated, killed: "they wandered about in sheepskins and goat skins;
being destitute, afflicted, and tormented." As one of old says,
in speaking of the Jews--Which of the prophets have not your
fathers killed who testified before of the coming of the Just
One.
227
This was the case in ancient days and has been carried on in
modern times. I have, with my own eyes, seen holy Prophets
expire, who were killed by the hands of a murderous gang or
blood-thirsty assassins, because they bore the same testimony
that the holy Prophets did in days of old. How many more of their
brethren who dared acknowledge the truth, have fallen beneath the
same influences--have been shot, whipped, imprisoned, and put to
death in a variety of ways, while hundreds of others, driven from
their homes in the winter, have found their last bed; they were
worn out with suffering and fatigue, the weary wheels of life
stood still; they were obliged to forsake the world, in which
they could no longer remain, because of the persecution heaped
upon them by the enemies of the truth.
227
The reason of all this vile outrage upon innocent men, women, and
children, is because there is no legitimate rule upon the earth.
God's laws and government are not known, and His servants are
despised and cast out.
228
Legitimacy and right, whether in heaven or on earth, cannot mix
with anything that is not true, just, and equitable; and truth is
free from oppression and injustice, as is the bosom of Jehovah.
Nothing but that will ultimately stand. What has been the
position of the world generally, among themselves? You see men
marshalling armies, and making war with one another to destroy
each other, and take possession of their territory and wealth.
One man who is in possession of wealth, power, and authority,
sees oppression exercised by kings; so he follows the example, as
do rulers who exercise authority under their sovereign; then
others in a still lower degree do the same; thus oppression
treads upon the heels of oppression, and distress follows
distress. You will find this to exist in a great measure through
every grade of society, from the king on his throne, down to the
match-maker, or the chimney-sweep.
228
To ameliorate the condition of man, there are a great many
institutions introduced into the world in the shape of Tract
Societies, Bible Societies, and many more too numerous for me to
name. Many of them are founded by sincere men, but commencing on
the wrong foundation, they keep wrong all the time, and fail to
accomplish the object desired. If any one of these different
institutions were to carry out their own principles, they would
not only fail in accomplishing the object they have in view, but
ultimately destroy themselves.
228
There are Peace Societies among the rest; their object is to
bring peace into the world, without the Spirit of God. They see
plainly that peace is desirable, but they wish to graft it on to
a rotten stock. In Europe they had a "Peace Congress," and sent
their representatives to all parts of the world; and of course
this "Congress of Peace" wished to regulate the world, make an
end of war, and bring in universal peace.
228
Talk about peace, when rancorous discord makes its nest in the
councils and cabinets of all nations, and the hearts of their
statesmen are steeped in hatred one to another. Jealousy,
animosity, and strife, like the influence of a deadly contagion,
may be found in almost every family; brother rising up against
sister, sister against brother, the father against the mother,
and the mother against the father, etc. We can find discord
reigning even in the "Peace Society" itself.
228
Jesus Christ says, "My peace I give unto you: not as the world
giveth, give I unto you," &c. Wherever this peace exists, it
leaves an influence that is comforting and refreshing to the
souls of those who partake of it. It is like the morning dew to
the thirsty plant. This peace is alone the gift of God, and it
can only be received from Him through obedience to His laws. If
any man wishes to introduce peace into his family or among his
friends, let him cultivate it in his own bosom; for sterling
peace can only be had according to the legitimate rule and
authority of heaven, and obedience to its laws.
229
Everything is disordered, and in confusion in the world. The
reason is, because no legitimate authority has been known or
acknowledged on the earth. Others have been trying to build up
and establish what they supposed to be the kingdom of God. The
socialists of France call themselves religious people, and they
also expect to bring about a reign of glory through a species of
Robespierreism. I was told by a man well acquainted with matters
of fact in relation to these things, that if they gained the
ascendancy in France, their first object would be to erect a
statue to Robespierre. They were going to cut off thousands of
people, to accomplish their designs: and had not Napoleon taken
active measures to head them, hands of men were ready on a
moment's warning to cut off the heads of thousands, and among
these, I was informed, fifty thousand priests were doomed.
229
These are some of the principles and ideas that exist in the
world, among the various nations and institutions of men, which
are framed according to illegitimate principles. A change of
government changes not the condition of the people, for all are
wrong, and acting without God.
229
Our ideas are, that the time has come to favor God's people; a
time about which Prophets spoke in pathetic strains, and poets
sung. These men of God looked through the dark vista of future
ages, and being wrapped in prophetic vision, beheld the latter
day glory--the time of the dispensation of the fulness of times,
spoken of by all the holy Prophets since the world began; for
they all looked forward with joyful anticipations to the things
which have commenced with us; they all had their eye upon the
time when legitimacy would obtain its proper place upon the
earth, in the shape of the kingdom of God established in the
world, when all false rule and dominion would be put down, and
the kingdoms of this world would become subject to God and His
Christ. These are the ideas that they had, and these are the
things we are seeking to carry out.
229
If we look at what illegitimacy has done in former times, we
shall see the absolute necessity of the restitution spoken of by
the Prophets, for it has filled the earth with evil, it has
caused the world to groan in bondage, laid millions in the cold
embrace of death, and caused disease to spread its pestiferous
breath among the nations, leaving ruin, misery, and desolation in
its path, and made this fair earth a howling wilderness. And
nothing but the wisdom and intelligence of God can change it. The
kingdom of God will establish truth and correct principles--the
principles of truth, equity, and justice; in short, the
principles that emanate from God, principles that are calculated
to elevate man in time and through all eternity. How shall this
be? It will be by a legitimate rule, authority, and dominion.
230
Who have we for our ruling power? Where and how did he obtain his
authority? Or how did any in this Church and kingdom obtain it?
It was first obtained by a revelation from the Lord of the
Universe, by the opening of the heavens, by the voice of God, and
by the ministering of holy angels. It is by the voice of God and
the voice of the people, that our present President obtained his
authority. Many people in the world are talking about mis-rule
and mis-government. If there is any form of government under the
heavens where we can have legitimate rule and authority, it is
among the Saints. In the first place, we have a man appointed by
God, and, in the second place, by the people. This man is chosen
by yourselves, and every person raises his hand to sanction the
choice. Here is our President, Brigham Young, whom we made choice
of yesterday, who is he? He is the legitimate ruler among this
people. Can anybody dispossess him? They cannot, because it is
his legitimate right, and he reigns in the hearts of the people.
He obtains his authority first from God, and secondly from the
people; and if a man possesses five grains of common sense, when
he has a privilege of voting for or against a man, he will not
vote for a man that oppresses the people; he will vote according
to the dictates of his conscience, for this is the right and duty
of this people in the choice of their President, and other
leading officers of the kingdom of God. While this is being done
here, it is being done in every part of the world, wherever the
Church of Jesus Christ of Latter-Day Saints has a footing. Is
there a monarch, potentate, or power under the heavens that
undergoes a scrutiny as fine as this? No, there is not; and yet
this is done twice a year, before all the Saints in the world.
Here are legitimacy and rule. You place the power in their hands
to govern, dictate, regulate, and put in order the affairs of the
kingdom of God. This is, Vox Dei vox populi. God appoints, the
people sustain. You do this by your own act; very well, then, it
is legitimate, and must stand, and every man is bound to abide it
if it takes the hair off his head. I know there are things
sometimes that are hard, tough, and pinching; but if a man is a
man of God, he has his eyes upon eternal things, and is aiming to
accomplish the purposes of God, and all will be well with him in
the end.
230
What advantage is there, then, between this government and
others? Why, we have peace, and as eternal beings we have a
knowledge of eternal things. While listening to the remarks made
on this stand, what have we not heard--what have we not known?
The curtains of heaven have been withdrawn, and we have gazed as
by vision upon eternal realities. While, in the professing world,
doubt and uncertainty throw their dark mantle over every mind.
230
Let us now notice our political position in the world. What are
we going to do? We are going to possess the earth. Why? Because
it belongs to Jesus Christ, and he belongs to us, and we to him;
we are all one, and will take the kingdom and possess it under
the whole heavens, and reign over it for ever and ever. Now, ye
kings and emperors, help yourselves, if you can. This is the
truth, and it may as well be told at this time as at any other.
230
"There's a good time coming, Saints,
A good time coming,
There's a good time coming, Saints,
Wait a little longer."
230
Having said so much on this point, we will return to the
principle of legitimacy. God is our legitimate Father, and we are
His children, and have a claim upon Him, and He has a claim upon
us. We have come into this world to accomplish a certain purpose,
and we have come in the dispensation of the fulness of times,
when God decreed to gather all things together into one, whether
they be things in heaven or on earth; and everything that has
been in existence in any age of the world, or that is, or will
be, which is calculated to benefit and exalt man, we shall have;
consequently it is for us to look after anything and everything
that ever has been true, or that has ever been developed in any
period of the history of man, for it all belongs to us, and has
got to be restored, for restitution means bringing back that
which is lost. If the Antediluvians enjoyed anything that was
good, true, and eternal, which is not yet made known to us, it
has to be restored; or if anything existed among the ancient
Patriarchs and Prophets, that has been lost, it has to be
restored. If there are any people of God upon any detached part
of this world, they with it have got to be restored. God's word
will also be gathered into one, and His people and the Jews will
hear the words of the Nephites, and the Ten Tribes must hear the
words of the Jews and Nephites, and God's people be gathered and
be one. All things will be gathered in one, and Zion be redeemed,
the glory of God be revealed, and all flesh see it together.
God's dominion will be established on the earth, the law go forth
from Zion, and the word of the Lord from Jerusalem, and the
kingdoms of this world will become subject to God and His Christ.
231
As eternal beings, then, we existed with our Father in the
eternal worlds. We came on to this earth, and obtained
tabernacles, that through taking possession of them, and passing
through a scene of trial, and tribulation, and suffering, we
might be exalted to more glory, dignity, and power, than would
have been possible for us to obtain had we not been placed in our
present position. If any of you do not believe this, let me refer
you to a passage of Scripture or two. How was man created at
first? We are told that God made man a little lower than the
angels; then says Paul, "Know ye not that we shall judge angels."
What through? It is through the atonement of Jesus Christ,
through the taking of our bodies, the powers of the holy
Priesthood, and the resurrection of Jesus Christ that we shall
obtain a higher exaltation than it would have been possible for
us to enjoy, if we had not fallen. To do right in our present
state, then, we must carry out the principle of legitimacy
according to a correct rule, and, if we profess to be subjects of
the kingdom of God, we must be subject to the dominion, rule,
legitimacy, and authority of God. No person can escape from this,
unless he apostatizes, and goes to the devil, like a fool. He
must be a fool who would banter away eternal life, thrones,
principalities, and powers in the eternal world, for the paltry
trash which exists in the shape of wealth and worldly honor; to
let go his chance of heaven and of God, of being a King and
Priest unto Him, of living and reigning for ever, and of standing
among the chiefs of Israel. I cannot help calling such men fools,
for they are damned now in making such a choice, and will be
hereafter.
231
I will say a little more on legitimacy and right to rule. What
would be the position of a man who would take a course to rob his
neighbor, or take advantage of him in the case of his legitimacy,
which you have heard of this morning? Such a man must be a
greater fool than the other. For instance, a good man dies, who
has served God in righteousness all his days; the weary wheels of
life stand still, and he goes to the world of spirits. He
believed in the principles of justice, equity, righteousness, and
truth, and that his rights would be held sacred to him by his
brethren after he was gone. But some professed man of God comes
to his widow, and wants to steal her away from him; he would rob
the dead with impunity, under the ostensible garb of justice to
her and her dead husband; he will tell her he is doing it out of
pure love to them both, and he is going to exalt them in the
kingdom of God. We read of the kingdom of God suffering violence;
if violence is ever attempted, it is in a case of this kind. It
is bad enough to steal from a man his earthly property, his oxen,
his cow, his horse, his harness, his wagon wheels, and other
paraphernalia; but what think you of a man that would rob the
dead of a treasure which he holds the most dear, and prized as
the most precious thing he possessed on earth--his affectionate
wife! Such a person will assuredly miss his figure.
232
You will find in the ancient laws of Israel, there were proper
rules in relation to these matters; one was, that if a man died
without a child, his brother or the nearest relation of the
husband should take the widow, and raise up seed to her husband,
that his name might be continued in Israel, and not be blotted
out. Where did these laws come from? We are told they came from
God. But instead of doing this, suppose he should try to steal
this woman away, and rob his brother--how would he get along, I
wonder, with such a case against him, at the bar of justice? The
laws and ordinances that exist in the eternal world have their
pattern in the things which are revealed to the children of men
on earth. The Priesthood as it exists on the earth is a pattern
of things in heaven. As I said in a former part of this
discourse, Priesthood is legitimate rule, whether on earth or in
heaven. When we have the true Priesthood on earth, we take it
with us into the heavens; it changes not, but continues the same
in the eternal world.
232
There is another feature of that ancient law which I will
mention. It was considered an act of injustice for the nearest
relation not to take the wife of the deceased; if he refused to
do it, he was obliged to go before the Elders of "Israel, and his
brother's wife shall loose his shoe from off his foot, and spit
in his face, and shall answer and say, So shall it be done unto
the man that will not build up his brother's house; and his name
shall be called in Israel, The house of him who hath his shoe
loosed." If the restitution of all things is to be brought to
pass, there must be a restitution of these things; everything
will be put right, and in its proper place.
232
There is another thing which is most grievous, afflicting, and
distressing to contemplate. When a man takes to himself a woman
that properly belongs to another, and defiles her, it interferes
with the fountain of life, and corrupts the very source of
existence. There is an offspring comes forth as the fruit of that
union, and that offspring is an eternal being--how can it be
looked upon? To reflect upon it, wounds the finest feelings of
human nature in time, and will in eternity. For who can gaze upon
the degradation of their wife, and the corruption of their seed,
without peculiar sensations? How much more is this feeling
enhanced when the wronged man considers that he has been robbed
by one who professed to be his friend? This thing is not to be
trifled with, but is of the greatest importance; hence the
necessity of the sealing powers, that all things may be pure,
chastity maintained, and lasciviousness be rooted out from among
the Saints. Why so? That we may have a holy offspring, that shall
be great, and clothed with the mighty power of God, to rule in
His kingdom, and accomplish the work we propose they shall
fulfil; and that when we go to sleep, we may sleep in peace,
knowing that justice will be administered in righteousness. We
shall know that we have a claim upon our own in the first
resurrection; we shall know that our wives and our children will
be there to join us, justice will be administered, and we shall
have a claim upon them in the eternal world, and that no
unprincipled scoundrel will be permitted to set his face on
another, or rob him of his just claims. Why is a woman sealed to
a man for time and all eternity? Because there is legitimate
power on earth to do it. This power will bind on earth and in
heaven; it can loose on earth, and it is loosed in heaven; it can
seal on earth, and it is sealed in heaven. There is a legitimate,
authorized agent of God upon earth; this sealing power is
regulated by him; hence what is done by that, is done right, and
is recorded. When the books are opened, every one will find his
proper mate, and have those that belong to him, and every one
will be deprived of that which is surreptitiously obtained.
232
Let us do righteously, and you who would seek to injure another
and take advantage of one who was just and faithful to his God in
his day, how would you like, when you get a few years older and
drop into eternity, for somebody to come and serve you the same?
You could not expect anything else, you could not die without
being menaced by this supposition, and your dying pillow would be
made unhappy, you would know you had done wrong, and would expect
somebody to measure to you the same measure pressed down, shook
together, and running over.
233
We have been told to preach confidence--correct principles and
just dealings alone will inspire it. If a man speaks that which
is not true about another, can you have confidence in him? No. If
a man defrauds another, can you have confidence in him? No, But
if you would, through a principle of covetousness, seek to sap
the foundation of another's happiness, by trying to wrench from
him those sacred rights which pertain to his interest in the
eternal world, how much greater will be your condemnation?
Nothing but truth, integrity, virtue, honor, and every pure
principle, will stand in the great day of God Almighty. If such a
person happens to get through this world, he will find barriers
in the next, and probably miss a chance of obtaining a place in
the first resurrection. Nothing contrary to the authority, rule,
and government of heaven, will stand in time or in eternity; and
if any man wants to be blessed and honored, and to obtain a high
place in the eternal world, let him pursue a course of honor,
righteousness, and virtue before his God; and if he wants to find
himself amongst usurpers, defrauders, oppressors, and those in
possession of illegitimate claims, let him take an opposite
course. If time would permit, much more might be said about
social, family, and individual legitimate rights; but as time
hastens, I forbear for the present.
233
Well, brethren and sisters, may God bless you. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, July 24, 1853
Brigham Young, July 24, 1853
EFFECTS AND PRIVILEGES OF THE GOSPEL--THE LATTER-DAY SAINTS
AND THE CHRISTIAN WORLD.
A discourse delivered by President B. Young, in the Tabernacle,
Great Salt Lake City, July 24, 1853.
233
I feel disposed to occupy a portion of time this morning.
233
I have no doubt but the people, who are Saints, are much edified
by the preaching and exhortations given from this stand. Were I
to speak for myself, I could truly say, I am glad, I rejoice, and
I feel exceedingly happy, when preaching myself, and when
listening to preaching, exhortations, and prayer, and when
associating with the Saints in other occupations and pursuits of
life. Also in a family capacity, in our family prayer meetings,
and in all the avocations of life that concern myself as an
individual, I am happy.
234
The Gospel of Jesus Christ, as it is given in the Old and New
Testaments, the Book of Mormon, the Book of Doctrine and
Covenants, and in the experience of every true Christian who has
lived and still lives upon the earth, teaches that it is the
privilege of every Saint so to live and walk before their God, as
to enjoy the light of the spirit of truth from day to day, from
week to week, and from year to year, through their whole lives.
Without this privilege in the Gospel, connected with the gifts of
the Holy Ghost, I should be inclined to believe that the religion
that is taught in the Bible and in the Book of Mormon, would
amount to nothing more than a mere phantom--an imaginary thing.
It would be inadequate to satisfy, in any degree, the mind of
man, as it is now organized.
234
I can appeal to the experience of thousands as well as to my own,
that the doctrine of the Saviour is true, that the history given
in the New Testament is a true history, as far as it goes, of the
feelings and the experience common to every variety of human
life, and chimes with the experience of every true believer in
Jesus Christ in all ages of the world, though the expression,
"true believer," needs qualifying, for many believe who do not
obey--I will qualify it by saying, a believer in Jesus Christ,
who manifests his faith to God, angels, and his brethren, by his
obedience. Not but that there are believers who do not obey, but
the only true believers are they who prove their belief by their
obedience to the requirements of the Gospel.
234
It is a special privilege and blessing of the holy Gospel to
every true believer, to know the truth for himself. For orators
to speak to us, Prophets to expound the law, and teach us
doctrine, for the special purpose of giving us comfort, is not
particularly required; but in the reflections and meditations of
the mind in contemplating the things of God and the rich
treasures of infinite wisdom, which are opened to the children of
men who obey the Gospel, they enjoy a continual feast to the
soul. This is the privilege of Latter-day Saints, it is the
privilege of the whole world, as quick as the knowledge of God
can be disseminated among the people. It is true, the world
groans in darkness. They are bound with the fetters of unbelief,
error, and ignorance, more than we are; yet we can say truly,
that we only begin to see the dawning of truth through the deep
mantle of ignorance in which we are enveloped. To those who live
faithfully in their duty as Saints of God, and continue to serve
Him, time will develop that the Latter-day Saints--the best of
them--the most intelligent among them, are still in ignorance,
still wanting, still looking for something more, still
increasing, still growing; I say, time will develop to their
satisfaction that at this stage of their existence they were in
ignorance, but not to the same degree as those who had not had
the privileges they enjoyed.
234
It is frequently observed--especially by the Latter-day
Saints--what a curiosity it is, how singular that the Gospel of
Jesus Christ should have the effect upon the minds of the people
that it does have. It is remarkable! It is strange! When people
reflect upon it, they are astonished that the Gospel of salvation
should so disturb the feelings, the quiet, the peace of the
community. Does it have this effect upon the world? Your own
observation enables you to answer in the affirmative. It is a
true saying of the Saviour's, that he came not into the world to
make peace, to unite the whole people, but to make division. He
came for the express purpose of dividing the righteous from the
wicked. This formed as much a part of his holy ministry as any
other part of the will of his Father.
235
We see this principle verified from days of old. It was
demonstrated in the very commencement of the peopling of the
earth. How soon an opposition was introduced in the morning of
creation, when righteousness was proclaimed, when truth was
revealed, when the light and knowledge of eternity shone with
lustrous beauty upon Adam and his children, Cain must rise up and
slay his brother, while they were walking with the Lord while He
visited them from day to day, administered to them, conversed
with them, preached to them, and gave them instruction, as I and
my brethren instruct you from this stand. He taught them how to
live, how to order their course, and acted in all points like a
tender and affectionate parent, yet at the same time there must
be an opposition.
235
It is very true, had not sin entered into the world, and
opposition been introduced, death would not have entered. From
that time to this, death, opposition, selfishness, malice, anger,
pride, darkness, and wickedness of every description that could
be invented by the children of men, as they have multiplied and
spread abroad on the earth, have increased. Yes, verily, they
have increased. And the days that we, as Christians, call the
days of darkness and ignorance, were days of light, knowledge,
and intelligence, to exceed that which we enjoy in this age.
235
We discover that the Gospel of life and salvation is perfectly
calculated to disturb the wicked. Shall we say they are at peace?
Are they in happiness? Are they enjoying that which their hearts
desire? We can truly say they are seeking for it as well as they
know how, but the result is, the increase of wickedness upon the
earth, and the increased unhappiness of the human family.
Mankind, indeed, cannot be happy unless they are first miserable;
they cannot be easy, they cannot be at rest and feel comfortable,
unless they are first in pain; they cannot be joyful, unless they
are first in sorrow. Refer, for instance, to your own
dispositions, to the fallen nature that is in you. When passion
rises within you, can you satisfy your feelings unless you give
way to them, to the injury of yourselves and others? You cannot
sit down and feel at rest unless you can satiate the burning
vengeance of passion, by reeking your vengeance upon some person,
or upon some helpless animal.
235
The Gospel of salvation is perfectly calculated to cause
division. It strikes at the root of the very existence of mankind
in their wickedness, evil designs, passions, and wicked
calculations. There is no evil among the human family, but at the
foundation of which it strikes effectually, and comes in contact
with every evil passion that rises in the heart of man. It is
opposed to every evil practice of men, and consequently it
disturbs them in the wicked courses they are pursuing.
235
When the Gospel which was preached by Jesus and His Apostles was
preached to the children of Israel by Moses, it created the same
effect among them. When he taught them to forsake their sins, to
forsake every evil principle and practice of their lives, and
turn to the Lord with all their hearts, it created such a
division that Moses could not establish the Gospel among them,
after all the kindness the Lord had shown towards them, though He
brought them out of Egypt with a high hand, dividing the sea,
causing the water to gush out of the rock to quench their thirst,
manna to fall from heaven to satisfy their hunger, and quails to
satisfy their desire for flesh. He also ordained that their
clothing should not wax old, nor their shoes wear out for the
space of forty years. They did not have to plough, to reap, or
gather into barns, as we do. Notwithstanding this manifestation
of the goodness of their God, he could not establish the Gospel
among them, and was obliged to give them a law of carnal
commandments. Why did not the Lord destroy them, seeing they were
so very wicked? He did; and out of all who left Egypt, only two
went into the land of Canaan--Joshua and Caleb.
236
Whenever the Gospel is preached in towns, cities, country places,
or in any community who are in darkness, it never fails to bring
light; it manifests their ignorance; it distracts them, and
annoys their peace. They say, "I supposed I was wise, happy,
comfortable, and well enough off; but here comes something that
informs me I am mistaken, that this and the other thing are
wrong. It reflects light upon my understanding, and teaches me
that my acts, while I live upon the earth, should tend to the
glory of God and the peace of mankind. This naturally seems
contrary to my feelings, disposition, passions, and traditions,
and to every thing about me, except the reflection of truth upon
my mind, which enlightens my understanding, and teaches me to
glorify God, and do good to my fellow creatures."
236
The Gospel is not only calculated to divide the people, but it
will divide sin from those who embrace it with a true heart. In
the world we find goodness, honesty, humility, and prudence,
which are prompted by the motives of a good heart. But virtue is
trampled into the dust, honesty and prudence are pointed at with
the finger of scorn and derision! We see almost every principle
of righteousness discarded. If the whole world are not in this
condition already, it needs but a few steps more to lead them
into the depths of it, and complete them in their rebellion
against all good and its Author.
236
It is the darkness upon the earth, the gross darkness that broods
over the minds of the people, that leads them into error,
wickedness, and distraction, yet in the midst of this ignorance
and awful corruption of the human mind, there are to be found
humility, goodness, and virtue. But what use is made of them?
They are destroyed; they are used according to the wishes of the
wicked, and according to the designs of the evil designer. This
is almost universally the case.
236
The Gospel is calculated to divide this wickedness from those who
embrace it, and then it will divide those who embrace it from
those who reject it. Christ and Belial cannot be made friends,
neither can the Church of Christ and the worshippers of Belial
unite together. They cannot amalgamate. Consequently, those who
receive the Gospel with all their hearts, after believing the
testimony of God's servants, will divide themselves from those
who do not receive it. In this Gospel, life and salvation are
offered to every honest soul; in the world they find tribulation,
but in Jesus Christ peace. In obeying the Gospel is comfort, but
in the glory of the world sadness and sorrow.
236
If the inquiry should arise in our minds, why it is that we are
in the position we this morning occupy, it is very easily
answered and understood by every person who understands the
nature of the Gospel of Christ. It is because it is impossible to
unite Christ and Belial--to unite righteousness with
unrighteousness, for they never can go hand in hand.
Righteousness cannot become unrighteousness, and wickedness never
can inherit a righteous kingdom.
237
The ancient Saints were and the Saints of latter days have been
driven from pillar to post, their name a hiss and a bye-word, and
their character traduced to the lowest degree. I will appeal to
men in this congregation, who have lived for years in the society
of the world, who are judges, magistrates, sheriffs, merchants,
mechanics, and farmers, if anything was ever alleged against
their character until they joined the Latter-day Saints. But
where are your characters now in the world? Your former friends
now have found out that you always were miserable creatures, they
now declare they never had any confidence in you, for you always
were enthusiastic beings, and knew not what you were doing. They
always believed you would prove yourselves dishonest, &c. This
has been the character given to the Saints by the world in all
ages.
237
Suppose we now notice that part of the world called Christians,
that profess to believe the Old and New Testament, King James's
translation. They say they believe this Bible, yet if you are in
France, Germany, England, in the United States, in the Canadas,
in the islands of the sea, or no matter where among the Christian
nations, the moment you make it known that you have embraced the
Book of Mormon, and that you believe Joseph Smith is a Prophet,
they will at once accuse you of throwing away the Bible, they
will publish abroad that you have become a "Latter-day Saint," "a
Mormon," and consequently have denied the Bible you formerly
believed, and have cast it entirely away. What is the reason of
this, which I need not undertake to substantiate, for it is a
fact that almost every person knows? Now, we ARE believers in the
Bible, and in consequence of our unshaken faith in its precepts,
doctrine, and prophecy, may be attributed "the strangeness of our
course," and the unwarrantable conduct of many towards this
people.
237
Come, my brother Presbyterian; come, my brother professors of
every persuasion of long standing and popular distinction in the
world, who are dubbed with the word "ORTHODOX;" come, we are all
good Christians; I find no fault with you--why should you find
fault with me? But you reply, "I cannot be a Latter-day Saint,
consequently we must be separated, and we cannot be brethren any
longer."
237
Come, my good brother Methodist, and my good brother Baptist, you
are free and open in your views and feelings, for you hold forth
a free salvation. This is a favorite doctrine of the Methodists.
They say salvation is handed out to all the human family, without
money and without price, and invite them to come and partake of
the waters of life freely. I declare the same. I am a believer in
Jesus Christ, in God the Father, and in the doctrines of
salvation as they are taught in the Old and New Testaments,
though not so pointedly in the Old as in the New. Yet the same
principles of life and salvation are set forth in both of these
books, and I believe them. Come, my brother B, do you believe
them? You reply, "Yes, and have for these thirty years,
twenty-seven of which I have been a preacher of the Gospel. I
believe in the Son of God, and in the Old and New Testaments."
Well, then, what in the world do you want to quarrel with me for?
"Because you are not a believer, you have thrown away the Bible."
You are mistaken, Mr. B.; for instead of that, I have learned
wisdom, got light, knowledge, and understanding, so that I know
how to believe the Bible. I ask you, brother B, how I must
believe the Bible, and how shall you and every other follower of
the Lord Jesus Christ believe it? "Brother Mormon, how do you
believe it?" I believe it just as it is. I do not believe in
putting any man's interpretation upon it, whatever, unless it
should be directed by the Lord Himself in some way. I do not
believe we need interpreters and expounders of the Scriptures, to
wrest them from their literal, plain, simple meaning.
238
Let us take up a point of Scripture, and we will try to agree
with Mr. B, and take him along with us a few moments, and find
out where we disagree. We read in the Bible many things
pertaining to life and salvation. We first begin to read that
Jesus came in the flesh. Now to touch that point, which I do not
purpose to do but slightly this morning, I am sure we shall
disagree at the commencement. But suppose I examine that, a
moment. The New Testament tells me that the Father gave His
only-begotten Son a ransom for the sins of the world. Do you
believe that, brother B.? Do you believe that Jesus Christ is the
only-begotten Son of the Father? "Yes." Do you believe the Son
was begotten by the Father, as the Apostles said he was? Here I
shall have to disagree with you, to begin with; for I believe the
Father came down from heaven, as the Apostles said he did, and
begat the Saviour of the world; for he is the ONLY-begotten of
the Father, which could not be if the Father did not actually
beget him in person.
238
"I cannot believe that, for he is a God without body, parts, or
passions; He has no person, therefore, I must disagree with you,
brother Mormon." I believe the Father came down in His tabernacle
and begat Jesus Christ. Mr. B. believes He has no tabernacle. I
believe He has a tabernacle, and begat Jesus Christ in His
express image and likeness, because the Bible expressly declares
it. You disbelieve it, because your priest and your mother have
taught you it is not so. When your mothers first read this
Scripture, it was so plain to their understandings and to their
children, that they understood it as an angel would, but deacon
Jones must be called in to explain, and he explained it away. So
I disagree with you, Mr. B., in the first point we have noticed,
for you believe that God is without body and parts, while the
Bible declares He has a corporeal body; that in His likeness,
precisely, He created Adam. The priests of this age declare it is
not so. The God Mr. B. believes in, is without body, parts, and
passions. The God that his "brother Mormon" believes in, is
described in the Bible as being a personage of tabernacle, having
eyes to see, for he that made the eye shall he not see? Having
ears to hear, for his ear are open to hear the prayers of the
righteous. He has limbs that he can walk, for the Lord God walked
in the garden in the cool of the day. He conversed with His
children, as in the case of Moses at the fiery bush, and with
Abraham on the plains of Mamre. He also ate and drank with
Abraham and others. That is the God the "Mormons" believe in, but
their very religious Christian brethren do not believe in the God
of Abraham, Isaac, and Jacob, which is the God the Bible sets
forth, as an organized corporeal being. In this one point, you
can now clearly see wherein we disagree.
238
You say, I have thrown away the New Testament. I say, I have not.
You say, I have sacrificed it for the Book of Mormon. I say, I
have not. I have acknowledged the Bible from the time I could be
taught by my parents to revere it. They taught me that it was the
sacred word of God. And as far as it could be translated
correctly from the Hebrew and Greek languages, it is given to us
as pure as it possibly could be given. The Bible is mine, and I
am not prepared to have you rob me of it, without my consent. The
doctrine in it is mine, which I firmly believe. I believe the
Father begat the Son, and gave him to be a propitiation for the
sins of the world. I believe he died for the redemption of man,
and rose again the third day.
238
Do you believe in the death and resurrection of Christ for the
salvation of man, Mr. B.? "Yes."
239
Again, I believe he endowed the Apostles to go and preach the
Gospel of life and salvation to the world. For, said Jesus
Christ, "Ye are my witnesses; go and preach my resurrection from
the dead. Tell the people, the Father gave me for their sins; but
in Adam all die, but in me all shall again be made alive. If they
ask you what they shall do to be saved, tell them what I have
told every other person who has been saved; that they can only be
saved in acts of obedience to prove they believe in me, in the
Father, in heaven, in angels, and in you, that you are my
servants and true believers in me. Tell them to go into the
waters of baptism, and be baptized for the remission of sins.
That is the first ordinance to be attended to after believing.
After they have manifested their faith in God the Father, in me,
and in your words by their repentance, then immerse them in water
in imitation of my burial, and raise them up again out of the
water, in imitation of my resurrection."
239
"Oh," says brother B., "I believe in baptism, but still I believe
a person can be saved purely by the blood of Jesus, without the
first drop of water." But Jesus told them to go into all the
world, and preach the Gospel to every creature; he that believeth
and is baptized shall be saved, and he that believeth not shall
be damned.
239
"And do you believe it is absolutely necessary to be baptized in
order to be saved? I cannot believe that." This is another point
wherein you and I differ, Mr. B. You cannot say with a good
grace, you believe the Bible, while in your works you deny it. I
not only say I believe, but prove it by my works. I go and submit
to be baptized for the remission of sins, as I am commanded.
239
"But, brother Mormon, do you really suppose that water will wash
away your sins?" I will tell you what I suppose. I suppose THE
LORD SAID IT WOULD, and further it is none of my business.
Baptism has been instituted for the remission of sins; I
therefore do it to take away my sins; if there is any guilt in
this, it rests upon the Author of it, and not upon me. Paul was
told to be baptized TO WASH AWAY HIS SINS.
239
My Christian brethren in the world Say it is a piece of folly--a
species of extreme nonsense, to believe that water will wash away
sins. It is no matter to me what they say; it is a commandment of
the Lord; there is no mistake in it, it tells for itself. He
says, Do thus and so, and your sins shall be washed away. I care
not how they are taken away; whether an angel takes them to the
Lord to get forgiveness, whether they sin to the bottom of the
stream, or float on the top, and be scattered to the four winds;
He says, Go into the water and be baptized, and they shall be
washed away; which is enough for me. On this point also the
Christian world and the "Mormons" disagree. But I want to know if
we agree with the teachings of the Bible, in our belief and
practice. The Latter-day Saints believe in doing just what the
Lord has told them to do in this book. If they go forth and are
baptized for the remission of sins, their sins are remitted to
them, if they go with all good conscience, calculating to serve
the Lord all the rest of their days.
240
What next? Jesus instructed his servants, after they had baptized
believers, to lay their hands upon them for the gift of the Holy
Ghost. We believe in that. What do you believe concerning it, Mr.
B.? "Why, I believe it is necessary to give up our hearts to
God." We believe that, as much as you do. "I believe in going to
our great meetings, to our prayer meetings, and protracted
meetings. and camp meetings, and reformation meetings; for they
are got up for the purpose of exciting the feelings of the
people; I believe in going there and struggling with the Lord for
the forgiveness of sins. We do not care how long or how loud you
pray; you may pray loud enough to break up the roof of the house,
and send it to the four winds, but are you going to get the
forgiveness of sins in this way? "O yes, brother Mormon, do you
not see the world is almost evangelized by our meetings, our
tract societies, and our missionary societies. We are going to
convert the world in that way. I was converted so, and I am
trying with all my might to convert others in the same way. We
tell sinners to go to the anxious seat to get remission of their
sins." Here is where we differ again. You tell them to go to the
anxious seat to get forgiveness; Christ, his Apostles, and we,
tell them to be baptized for the remission of sins. You also tell
them to go to the anxious seat to get the Holy Ghost; we tell
them to receive it by the laying on of hands, as the Bible
instructs us.
240
"Well, Mr. Mormon, and do you actually receive the Holy Ghost in
that way?" Yes, we do. If you call for testimony to substantiate
this, we can give the highest, the testimony of Jesus Christ. He
said to his ancient servants, "Go ye into all the world and
preach the Gospel to every creature. He that believeth and is
baptised shall be saved; and he that believeth not shall be
damned. And these signs shall follow them that believe; In my
name shall they cast out devils; they shall speak with new
tongues; they shall take up serpents; and if they drink any
deadly thing, it shall not hurt them; they shall lay hands on the
sick, and they shall recover. We appeal to thousands in this
Church, who can testify to the fulfilment of this quotation. At
any rate, for one I am here to testify to hundreds of instances,
of men, women, and children being healed by the power of God,
through the laying on of hands: and many I have seen raised from
the gates of death, and brought back from the verge of eternity;
and some whose spirits had actually left their bodies, returned
again. I testify that I have seen the sick healed by the laying
on of hands, according to the promise of the Saviour.
240
"Well," says Mr. B., "if you have got this great power, and can
heal the sick by the laying on of hands, come with me and heal
the sick in our neighborhood; or how is it that any of you
Mormons die at all?" Take your time, Mr. B. The Bible teaches me
I am dust, and to dust I must return. It is not for me to thwart
the plans of Jehovah, or do away with any item of doctrine the
Lord has taught me. From dust I am, and to dust I must return. So
it is with the rest of us, we shall all die and be buried in the
silent grave, unless we can obtain faith sufficient to overcome
death. We die because we have not conquered death, hell, and the
grave. But if we continue obeying the Gospel, you will see the
time when we will have that power.
241
Here again we disagree, as to the reception of the gift of the
Holy Ghost. Mr. B. converts people with long prayers and loud
shouting; we convert people by preaching repentance, and
baptizing them for the remission of sins, and laying on of hands
for the gift of the Holy Ghost; which spirit broods over them
continually for their good, heals their bodies, enlightens their
minds, and makes them humble, meek, and harmless as little
children. When a person receives the Holy Ghost by legal
authority, he is like a child in its mother's lap; all is
harmony, praise to God, and good will to the children of men on
the earth. He is full of peace, comfort, and salvation, and feels
like crying hallelujah all the time. He is perfectly humble and
passive, and the Lord can do with him as He pleases. Will this
state of feeling always remain? Will passion ever rise again?
Yes; for you then commence a warfare, though the Comforter fills
you heart, making you rejoice in God your Saviour, with the
atmosphere of your existence clear and unclouded; this is not to
continue, but soon the day of trial and temptation darkens the
fair prospect, to teach you to lean on the Lord, and to overcome
the world. Under the influence of the Holy Ghost I have felt as
happy as I possibly could feel, my heart has been full of joy; I
cling to that, and hold fast to the promise of the Lord in the
hour of temptation, and call upon Him to give me strength to
overcome.
241
I must break from the thread of my discourse here, and
say--Husbands, is that the way you do? Wives, do you adopt that
plan when passion arises in your hearts against each other? Do
you call upon the name of Jesus Christ, and say, "Father, I ask
thee for the gift of thy Spirit to conquer this rising passion;"
or do you give way to it, and scold at your wives, or at your
children, in bitter and vindictive language? I say, shame on that
man who will give way to his passions, and use the name of God or
of Christ to curse his ox or his horse, or any creature which God
has made; it is a disgrace to him.
241
After this short digression, I will again resume the thread of my
subject. You remember the points upon which we disagree with our
brother Christians; our disagreement is mutual; they disagree as
much with us as we with them. The Bible leads us to disagree with
all the Christian nations, and then with all the world. It has
drawn the line of demarcation between those who serve God and
those who serve Him not.
241
The Holy Ghost takes of the Father, and of the Son, and shows it
to the disciples. It shows them things past, present, and to
come. It opens the vision of the mind, unlocks the treasures of
wisdom, and they begin to understand the things of God; their
minds are exalted on high; their conceptions of God and His
creations are dignified, and "Hallelujah to God and the Lamb in
the highest," is the constant language of their hearts. They
comprehend themselves and the great object of their existence.
They also comprehend the designs of the wicked one, and the
designs of those who serve him; they comprehend the designs of
the Almighty in forming the earth, and mankind upon it, and the
ultimate purpose of all His creations. It leads them to drink at
the fountain of eternal wisdom, justice, and truth; they grow in
grace, and in the knowledge of the truth as it is in Jesus
Christ, until they see as they are seen, and know as they are
known.
241
"What!" says Mr. B., "a man or a woman have revelation in these
days--in this enlightened age!" Yes, my brethren and sisters
here, both men and women, have revelation, and I can say with
Moses of old--" Would God that all the Lord's people were
prophets." But in this point we disagree.
241
Mr. B. is a stormer to preach, and to work upon the sympathies of
the people, and especially upon the tender feelings of the female
portion of his congregation. He will tell about their children
dying, and picture out the sufferings of the poor, little, tender
creatures. He will tell about their husbands dying, and about
wives dying, and how they are lying in the lowly and silent
grave. Add to this subject, which is so thrilling to the
sensations of mortals, a peculiar trembling, plaintive tone, and
perhaps accompanied with a shower of tears streaming down the
preacher's face, and it is well calculated to disturb the
equilibrium of the naturally tender-hearted, throw them into
tears and sobs, and make them suppose it is the operations of the
Holy Spirit, when in reality there is not one word of common
sense or saving truth in all the preaching.
242
Again, they will walk up into the pulpit and pray for God the
Father to descend into their midst, for Jesus Christ and angels
to mingle in their company, and be one with them. They will pray
for a Pentecostal shower of the Holy Ghost, whereas, in very
deed, the persons who want the Holy Ghost, angels, the Son, the
Father, and all heaven in their midst, when they have done
praying, will straightway tell the people that God does not give
the Holy Ghost, and that there is no such thing in these days as
revelation; that Joseph Smith was an impostor because he
professed to have received new revelation; that the Latter Day
Saints are all impostors, and have thrown away the Old and New
Testaments; that they are dangerous persons; and advise their
hearers to keep away from them, or they are sure to be deluded,
and carried away with their false doctrines; that they are the
most wicked and dangerous people on the earth, &c.
242
Well, Mr. B., on this point you and I disagree. We believe the
New Testament, and consequently, to be consistent, we must
believe in new revelation, visions, angels, in all the gifts of
the Holy Ghost, and all the promises contained in these books,
and believe it about as it reads. We give great credit to the
Apostles, translators, and the fathers that have preserved and
handed down the Bible to us, their children, and defended it
through blood and fire. In this they have certainly bequeathed a
great blessing to the world, if they will be guided by the plain
instructions contained in that book.
243
The Latter-day Saints understand the Bible as it reads, but the
generality of modern Christians disagree with us, and say it
needs interpreting. They cannot believe our Lord means what he
says in the 16th chapter of Mark, when he tells his Apostles to
go "into all the world, and preach the Gospel to every creature.
He that believeth and is baptized shall be saved; but he that
believeth not shall be damned. And these signs shall follow them
that believe," &c. "Now," say they, "we cannot believe that as it
is written, but we have a very pretty interpretation which suits
us much better than the plain text. And furthermore we have a
sweeping argument that will destroy all your system from
beginning to end, and prove there is to be no more revelation."
Let us look at the passage here referred to. John, while upon the
Isle of Patmos, had a revelation which he wrote, and he concluded
the same by saying, "For I testify unto every man that heareth
the words of the prophecy of this book, if any man shall add unto
these things, God shall add unto him the plagues that are written
in this book; and if any man shall take away from the words of
the book of this prophecy, God shall take away his part out of
the book of life, and out of the holy city, and from the things
which are written in this book." When this book, the Bible, was
compiled, it was selected by the council of Carthage from a pile
of books more than this pulpit could hold, which has been
printed, and bound in almost all shapes and sizes, and called the
Bible. John's revelation was one of the many books destined by
that council to form the Bible. And the saying which we have
quoted, and which constitutes the sweeping argument of modern
Christians against new revelation, only alludes to this
particular book, which was to be kept sacred, as the word of the
Lord to John, and not to the whole Bible; nor does it prohibit
the Saints in his day, or the Saints in any future time, from
getting new revelation for themselves. That is not all; if we
turn to the writings of Moses, we find the same sentiment, and
almost the same language used. Moses says, "Ye shall not add unto
the word which I command you, neither shall ye diminish ought
from it, that ye may keep the commandments of the Lord your God
which I command you." So if such quotations are given with the
intent to shut the heavens, and put an end to all new revelation,
then the revelations given to Prophets who arose after Moses, and
the revelations given to Jesus Christ and his Apostles, including
John and his revelation on the Isle of Patmos, all amount to
nothing, and are not worthy of our notice. This "sweeping
argument," when it is examined, sweeps away rather too much;
besides, John's Gospel and his epistle to his brethren were
written after he wrote his revelation on the Isle of Patmos,
consequently he would destroy his own system; but it sets forth
the ignorance and short-sightedness of those who have not the
testimony of Jesus, which is the spirit of prophecy.
243
In this we disagree. They say that the Bible needs interpreting;
that it does not mean what it sets forth; that the Holy Ghost has
not been given since the days of the Apostles; that there is no
need of any more revelation, the canon of Scripture being full.
My KNOWLEDGE is, if you will follow the teachings of Jesus Christ
and his Apostles, as recorded in the New Testament, every man and
woman will be put in possession of the Holy Ghost; every person
will become a Prophet, Seer, and Revelator, and an expounder of
truth. They will know things that are, that will be, and that
have been. They will understand things in heaven, things on the
earth, and things under the earth, things of time, and things of
eternity, according to their several callings and capacities.
243
There is one idea entertained by the "Mormons" which is somewhat
of a stumbling-block to the people, and apostates handle it to
suit their purpose. It is, that we consider the Bible merely as a
guide or fingerboard, pointing to a certain destination. This is
a true doctrine, which we boldly advance. If you will follow the
doctrines, and be guided by the precepts, of that book, it will
direct you where you may see as you are seen, where you may
converse with Jesus Christ, have the visitation of angels, have
dreams, visions, and revelations, and understand and know God for
yourselves. Is it not a stay and a staff to you? Yes: it will
prove to you that you are following in the footsteps of the
ancients. You can see what they saw, understand what they
understood, and enjoy what they enjoyed.
243
Is this throwing the Bible away? No, not at all; but it adds
faith to faith, virtue to virtue, knowledge to knowledge, light
to light, truth to truth; for truth embraces truth, light cleaves
to light, and every holy principle cleaveth to its own. We have
always differed in these items.
243
I have always, from my first experience, been ready to talk,
converse, and exchange ideas with every man and woman in whose
society I have chanced to be thrown. I say to all parties, I have
no quarrels with you, no contentions, but I am willing to exhibit
my belief before you, for it is the doctrine of the New
Testament, which is also the doctrine of the Book of Mormon, and
the Book of Doctrine and Covenants, which books contain the
revelations of Jesus Christ, and lead to eternal life. I give
them to you freely. If you have got anything extra, and worth
more than what I have, why not be willing to give to me as I am
to give to you? Have you got true principles of Christianity?
They are also mine. I never had any occasion to have a quarrel or
debate with any man.
244
You say you belong to the Presbyterians; it is no matter if you
have got the truth. Are you a Calvinist, or a Wesleyan? It is no
matter, if you have got the truth; that truth is also mine. Do
you belong to the Methodist's society? And have you got the
truth? It is right, that truth is "Mormonism," it is my property.
Are you a Quaker? It is no matter, if you have the truth, that
same truth is mine. Are you a Catholic, and have got the truth?
That is my doctrine, and I will not quarrel about it.
244
"Well," says one, "I am a Jew; I guess I can get up a quarrel
with you." No, you cannot. I shall not contend with you, for the
Jews have got true principles, and they possess no truth but what
belongs to "Mormonism;" for there is not a truth on earth or in
heaven, that is not embraced in "Mormonism."
244
Another steps forward and says, "I am a Pagan; I think you will
not agree with me." Yes I will, as far as you follow the path of
truth; and when you have got to the end of that, I will give you
more truth; but if you reject it, it is your own business, and
not mine. I will not ask any person to embrace anything that is
not in the New Testament, until they have asked God if it is true
or untrue, who will satisfy them if they ask in faith nothing
doubting. I will not ask any person to embrace the Book of Mormon
and the Doctrine and Covenants, to believe that we talk with God
and angels, until they find out the truth of it for themselves.
If you say you believe it, because I say it is true, and never
seek to know it for yourselves, my testimony will do you very
little good. For me to say, I believe in Christ, and not obey the
Gospel, will do me very little good; to say that Joseph Smith was
a Prophet, and not obey his Gospel, would not profit me.
244
This may be considered strong language. But I will say further:
if I attain to the knowledge of all true principles that have
ever existed, and do not govern myself by them, they will damn me
deeper in hell than if I had never known anything about them.
244
I have noticed a few principles upon which the Christian world so
called, and the Latter-day Saints, disagree. Now let me say to
you, my hearers, to Saints and sinners: there is the New
Testament; you may leave out the Book of Mormon, and the Book of
Doctrine and Covenants, and follow the precepts of that book
faithfully, and I will warrant you to arrive at salvation.
245
"That is what we have believed all the time," say some; "we never
did believe in gathering to the Salt Lake Valley; we have always
believed the Lord could save us in our own land as well as in
America. Cannot the Lord save us in England as well as in that
far off distant valley? And we never thought it was very
necessary to embrace the Book of Mormon." But if you will follow
up the testimony of that book (the New Testament), and square
your lives strictly by its doctrines, precepts, and commandments,
you will come to me and say, "Brother Brigham, baptize me, that I
may receive the Holy Ghost, for the Lord has told me that I must
be baptized for the remission of my sins by one who has
authority; and the Latter-day Saints hold the keys of the
kingdom;" and by that means find out that the Book of Mormon is
true, that Joseph Smith was a true Prophet of the Lord, that an
angel from heaven administered to him, that the Latter-day Saints
have got the true Gospel, that John the Baptist came to Joseph
Smith and committed to him the keys of the Aaronic Priesthood;
and that Peter, James, and John also came to him, and gave him
the keys of the Melchizedek Priesthood, which is after the order
of the Son of God. "And now, brother Brigham, Joseph has sent an
angel to me, who has told me all about it, and I am going with
you to the Salt Lake Valley in the mountains." So by faithfully
attending to the first principles of the Gospel laid down in the
New Testament, you are introduced into the knowledge of the works
of God in the dispensation of the fulness of times. I say to the
Christian world, all this is as true as the Lord God liveth; but
is this my testimony to convert anybody? No. Nevertheless it is
verily true.
245
If the Christian world would follow the instructions of the New
Testament, they would believe the doctrines of the Latter-day
Saints: and our swords would be beaten into plough-shares, and
our spears into pruning-hooks, and we should hail each other as
brethren. All quarrelling upon these plains would come to an end,
and all desire to injure each other would cease. The word in each
person's mouth would be "Brother, what can I do for you? Have I
anything you need, that I can serve you with, which is necessary
to administer to your sick wife and children? Are your cattle
lost, and shall I help you to find them?" All the weapons of
warfare would be buried in the dust, no more to be resurrected,
and each man would say, "Come, let us hail each other as
brethren, and do each other good instead of evil."
245
How is it with the Latter-day Saints? I dare scarcely talk about
them. We that have been inside among the Saints, have known
longer than you who have been outside, that they are not over
righteous, though we are not guilty of what you think we are.
245
Let me explain. A man or woman who has embraced, and who enjoys,
the principles of this Church, ought to live like an angel. They
ought never to be angry with each other, but live the light of
the truth continually, and every man be kind to his neighbor.
Instead of that, there are bickering, quarrelling, and hard
feelings, and men who are seeking to build up themselves, and get
glory at the expense of their brethren. I would not give much for
the exaltation of such men, unless they seek to do good for this
people, and the people immediately around them. The Lord does not
thank you for your alms, long prayers, sanctimonious speeches,
and long faces, if you refuse to extend the hand of benevolence
and charity to your fellow creatures, and lift them up, and
encourage and strengthen the feeble, while they are contending
against the current of mortal ills.
245
Cease your anger, and sullenness of temper, and serve the Lord
with cheerfulness, and singleness of heart. You need not expect
salvation, except you can administer the same salvation to
others, both in precept and example. If you expect compassion
from me, administer the same to me. If you wish kind words and
kind treatment from me, give me the same blessing you desire
yourself; and that is the way you will be saved.
245
I say, O! ye Latter-day Saints, cease your wickedness; serve the
Lord with all your hearts, and keep your covenants with God and
your brethren. Then we shall gain the victory, and our warfare
very soon will come to a close. We will gain the upper hand of
the enemy and subdue our foe, and find ourselves in heaven with
our families and friends.
245
This is Zion; and if we do not get this union among ourselves, it
is not Zion that will make us happy. We must begin and make Zion
in our own hearts, and then extend it to our neighborhoods, and
so continue until the Lord shall reign upon the earth.
245
These broken remarks I have dealt out to you freely. May God
bless you. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Heber
C. Kimball, September 23, 1852
Heber C. Kimball, September 23, 1852
FUNERAL ADDRESS.
Delivered by President Heber C. Kimball, September 23, 1852,
on the death of Sister Mary Smith, relict of the martyred
Patriarch Hyrum Smith, and who departed this life at the
residence of President Kimball, September 22, 1852.
246
I wish to make a few remarks, on this solemn occasion, in regard
to sister Mary, and in regard to what brother Brigham has said,
which is perfectly congenial to my feelings.
246
As it regards sister Mary Smith's situation and circumstances, I
have no trouble at all, for if any person has lived the life of a
Saint, she has. If any person has acted the part of a mother, she
has. I may say she has acted the part of a mother, and a father,
and a Bishop. She has had a large family, and several old people
to take care of, and which she has maintained for years by her
economy and industry.
246
One thing I am glad of, and I feel to rejoice in the providence
of God that things have been as they have. She came here sick on
the Sabbath, eight weeks ago last Sunday, for me to lay hands
upon her. She was laid prostrate upon her bed, and was not able
to recover afterwards. I felt as though it was a providential
circumstance that it so happened. She always expressed that she
knew the thing was dictated by the Lord that she should be placed
here in my house, though accidentally. She probably would not
have lived so long, had she been where she could not have had the
same care. On Tuesday evening, eight weeks and two days since,
she came here sick; from that time until her death she was
prayerful and humble. I have never seen a person in my life that
had a greater desire to live than she had, and there was only one
thing she desired to live for, and that was to see to her family;
it distressed her to think that she could not see to them; she
wept about it. She experienced this anxiety for a month previous
to her death, and she wept and prayed that the diseased place
might be opened.
246
She was never left alone, after she became sick. My family, and
brother Brigham's family, and others, waited upon her all the
time. She had every attention paid to her, that ever was paid to
a sick person. This she expressed, herself, times and times
again. Sister Thompson has been here ever since sister Mary was
taken sick, and she paid every attention to her. I say, with
regard to my family, if ever there were good feelings shown to
any person, they have manifested them to her, so also have
brother Brigham's family, and others who live around here. I will
say so much in their behalf, and for the consolation of the
friends of the departed.
247
I am thankful to the Lord God, that I have had the privilege,
with my family, to do Mary a kindness; it is a consolation to me.
Do I regret it? No. I never regret a good deed that I have done
in my life. If I regret anything, it is that I have not the
ability to do more good.
247
Let us do all the good we can. Show all the kindness we can to
the world, to both Saint and sinner, to all upon the face of the
earth, and I know we shall receive our reward for every good and
for every evil work we do, but I do not want to be rewarded for
anything but that which is good. May God grant me life, that it
may be spent for the good of this people, and for the comfort and
consolation of brother Brigham. God forbid I should ever grieve
his feelings, and the Spirit of God, from this time forth, that
when I die I may depart in peace, to mingle with those who have
gone before me.
247
I know sister Mary has departed in peace; she has gone home. I
never heard her murmur against brother Brigham in my life, nor
against me. If I went to see her, it was well; if not, it was all
the same. She has come to see me, sometimes once, and sometimes
twice a week. When I have seen her, I have said to her, I have no
time to come and see you, Mary, therefore you must come and see
me. She never considered it too much trouble to come and see me
and her brethren. I am satisfied she desired to live for the
benefit of her children. I know she has given them good counsel,
and if they will follow it they will never be in trouble. I feel
well towards them, and towards all present, and, in fact, I have
nothing against any being upon the face of the earth. I feel to
rejoice, I am comforted, and I feel to praise the Lord God; and
when I have done my work, I will go to my brethren, and be with
those I have associated with from the beginning. Why I believe
it, is because I have an assurance for myself, which is like an
anchor, and taketh hold of that which is within the vail. I shall
land safe; this is my feeling, and I have no other desire in my
heart, nor ever had from the first day I enlisted into this
Church. I never had any wish, but to do that which is right all
the time. Considering the character of my calling, connected as I
am and have been with the Prophet, Apostles, and Patriarchs of
Jesus Christ, and with holy men of God, I do not consider that
anything else but doing right is the character of such a man, it
is the nature of his calling and office to be an Apostle, and
issue forth the light and truth of God, from this time henceforth
and forever. These are my feelings, brother Brigham, all the
time. [President Brigham Young, "I know it."] When I eat and when
I drink, when I go out and when I come in, my prayer is, and
feelings are, to do right; and I am glad I did right to sister
Mary, and took care of her, and that my family had the pleasure
of nourishing her; the satisfaction this gives me, is worth more
to me than a hundred thousand dollars. Do I believe they know it
in heaven? Yes, as much as you do. I want to live all the time in
righteousness, as I know that God sees me and all the works of
His hands. When we see as He sees, and comprehend as He
comprehends, it will be by the same powers and keys that we are
known to Him. I rejoice exceedingly before God, that I am a
Latter-day Saint, that I am a "Mormon" Elder in Israel, for what
I know, and for what I have seen and passed through; it is worth
more to me than gold and silver, or precious stones; what I have
passed through has given me an experience, and I praise the Lord
God that I am a member of the house of Israel, and one of the
elect of God; and I shall dwell with you in eternity, and I know
it.
247
May God bless you forever, Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, June 5, 1853
Brigham Young, June 5, 1853
USE AND ABUSE OF BLESSINGS.
An address delivered by President B. Young, in the Tabernacle,
Great Salt Lake City, June 5, 1853.
248
I feel disposed to say a few words on the present occasion. It is
said that "at the sight of the eyes the heart is made to
rejoice." This is truly the case with me this afternoon, when I
look upon the congregation, to see I this spacious hall filled
with the Saints of the Most High, for the purpose of partaking of
the Sacrament of the Lord's Supper. It is a sight which I have
not had the privilege of seeing before, only on Conference days.
This morning I looked around to see how the house was crowded,
which was packed to that extent that scores could not be seated.
I looked if peradventure I could designate any person that did
not belong to the Church, that did not profess to be a Saint; but
I could not see a single person of that description, that I knew
of. I thought, why not be as diligent to attend the afternoon
meetings, to partake of the Sacrament of the Lord's Supper, as to
attend the morning meetings? Hitherto it has not been the case,
but my heart rejoices to see the house so well filled this
afternoon. I feel in my heart to bless you; it is full of
blessings and not cursings. It is something that does not occupy
my feelings to curse any individual, but I will modify this by
saying those who ought not to be cursed. Who ought to be? Those
who know their master's will, and do it not; they are worthy of
many stripes; it is not those who do not know, and do not do, but
those who know it, and do not do it--they are the ones to be
chastised.
249
While the brethren have been speaking upon the blessings the Lord
bestows upon this people, my mind has reacted upon many of the
circumstances of life, and upon certain principles. I will ask
you a question--Do you think persons can be blessed too much? I
will answer it myself. Yes, they can, they can be blessed to
their injury. For instance, suppose a person should be blessed
with the knowledge of the holy Gospel, whose heart is set in him
to do evil. We esteem this as a blessing, and would not the Lord
consider it a blessing to bestow His favors and mercies upon any
individual, by giving him a knowledge of life and salvation? But
suppose He bestowed it upon persons whose hearts were set in them
to do evil, who would by their wickedness turn these blessings
into curses, they would be blessed too much. It is possible to
bless people to death, you can bless them to everlasting misery
by heaping too many blessings upon them. Perhaps this is what was
meant by the saying--It is like heaping coals of fire upon their
heads; it will injure them, consume them, burn them, destroy
them. Suffice it to say, that people can be blessed too much. Can
you bless a wise man too much? a man who knows what to do with
his blessings when they are bestowed upon him? No, you cannot.
Can you bless a wise people too much? No, it is impossible, when
they know how to improve upon all blessings that are bestowed
upon them. But the Lord does and will bless the inhabitants of
the earth with such great and inestimable blessings, in the
proclamation of the Gospel, that they will be damned who reject
them, for light brings condemnation to men who love darkness
rather than light.
249
Have this people been blessed too much? I will not positively
say, but I think they have, inasmuch as their blessings in some
instances have been to their injury. Why? Because they have not
known what to do with their blessings.
249
While the brethren were speaking of the liberal hand of
Providence in bestowing abundantly the products of the earth, it
occurred to me, that this people, to my certain knowledge, had
felt that they had too much, and they esteemed it as good for
nothing. It is true what brother Jedediah Grant said with regard
to wheat, and other grains, for I have seen it myself. I have
seen hundreds, and thousands, and scores of thousands of bushels
of grain lying to waste and rot, when it has not brought a great
price. Many of this people have thought, and expressed themselves
in language like this--"I can go to California, and get so much
gold, or I can trade and make so much gold, I cannot therefore
spend time to take care of wheat, nor to raise it; let it lie
there and rot while I go and accumulate riches." They were then
wealthy, for their granaries and barns were full of the blessings
of the Lord, but now they are empty, because they did not know
what to do with their blessings.
249
I can tell this people how to dispose of all their blessings, if
they will only allow me time enough; and if I cannot tell them
how, I can show them. For instance, you who have fields of wheat,
beyond the limits of grasshoppers, will have considerable crops
when it is harvested, and perhaps so much that you will not know
what to do with it. I know what you ought to do with it; you
ought to say to your poor brethren--"Come and help take care of
my grain, and share with me, and feed yourselves and your
families." If you have so much that you cannot take care of it,
and have no where to put it, and your neighbour is not without
bread, tell Bishop Hunter that you have got so many hundred
bushels to lay over in the store, and you will have the benefit
of it on your tithing. That is what I recommend you to do with
your blessings, when you have more than you can take care of
yourselves. I say, hand it over and let your neighbors take care
of it for you.
250
This makes me think of what I saw the first year I came into this
valley, the same year I moved my family, which was the next
season after the pioneers arrived here. It was late in the season
when I arrived, but from the ground where this house now stands,
there had been cut two crops of wheat. They had harvested the
first crop very early, and the water being flooded over, it again
started from the roots, and produced a fair crop, say from ten to
twelve bushels to the acre. That was harvested, and it was
corning up again. I said to the brethren, "Let these my brethren
who have come with me gather up this wheat," but they would not
suffer them to do it. Some of the brethren had gathered their
crops of grain, and left a great deal wasting on the fields. I
said, "Let the poor brethren, who have come in from abroad, glean
in your fields." You can bear me witness that a great many widows
and poor men came here, and brought but very little with them,
and there never was a man, to my knowledge, ever expressed a
desire to let them glean in his field. "All right," I said, "we
can live on greens," while at the same time there was more wasted
that season than to make up the deficiency, that all might have
been comfortable. Late in the fall I saw one man working among
his corn; he had a huge crop, more than a single man could take
care of. I saw he was going to let it go to waste; I said to him,
"Brother, let the brethren and sisters help you to husk your
corn, to gather it and put it safely away, for so much it will
benefit them and help you." "O," he replied, "I have nothing to
spare, I can take care of it myself." I saw it wasting, and said
to him, "Brother, get your corn husked immediately, and let the
brethren do it, and pay them with a portion of it." He replied,
"I cannot spare a bit of it." I have no question of it at all in
my mind, but three-fourths of his corn went into the mud, and was
trampled down by the cattle; and women and children went without
bread in consequence of it. That man had no judgment, he knew not
what to do with the blessings the Lord had bestowed upon him.
250
Were I to ask the question, how much wheat or anything else a man
must have to justify him in letting it go to waste, it would be
hard to answer; figures are inadequate to give the amount. Never
let anything go to waste. Be prudent, save everything, and what
you get more than you can take care of yourselves, ask your
neighbors to help you. There are scores and hundreds of men in
this house, if the question were asked them if they considered
their grain a burden and a drudge to them, when they had plenty
last year and the year before, that would answer in the
affirmative, and were ready to part with it for next to nothing.
How do they feel now, when their granaries are empty? If they had
a few thousand bushels to spare now, would they not consider it a
blessing? They would. Why? Because it would bring the gold and
silver. But pause for a moment, and suppose you had millions of
bushels to sell, and could sell it for twenty dollars per bushel,
or for a million dollars per bushel, no matter what amount, so
that you sell all your wheat, and transport it out of the
country, and you are left with nothing more than a pile of gold,
what good would it do you? You could not eat it, drink it, wear
it, or carry it off where you could have something to eat. The
time will come that gold will hold no comparison in value to a
bushel of wheat. Gold is not to be compared with it in value. Why
would it be precious to you now? Simply because you could get
gold for it? Gold is good for nothing, only as men value it. It
is no better than a piece of iron, a piece of limestone, or a
piece of sandstone, and it is not half so good as the soil from
which we raise our wheat, and other necessaries of life. The
children of men love it, they lust after it, are greedy for it,
and are ready to destroy themselves, and those around them, over
whom they have any influence, to gain it.
250
When this people are blessed so much that they consider their
blessings a burden and a drudge to them, you may always calculate
on a cricket war, a grasshopper war, a drought, too much rain, or
something else to make the scales preponderate the other way.
This people have been blessed too much, so that they have not
known what to do with their blessings.
251
What do we hear from the inhabitants of the different
settlements? The cry is--"I do not wish to live out yonder, for
there is no chance to speculate and trade with the emigrants."
Have you plenty to eat? Have you plenty of wheat, fowls, butter,
cheese, and calves? Are you not raising stock in abundance for
flesh meat of different kinds? What use is gold when you get
enough to eat, drink, and wear without it? What is the matter?
"Why, we are away off, and cannot get rich all at once." You are
lusting after that which you do not know what to do with, for few
men know what to do with riches when they possess them. The
inhabitants of this valley have proved it. They have proved it by
their reckless waste of the products of the earth, by their
undervaluing the blessing conferred upon them by the emigration,
which has administered clothing and other necessaries to them. We
can see men who can clothe themselves and their families easily,
go into the kanyons in their broad-cloth pantaloons to get wood,
or you may see them take a horse, and ride bare-backed until they
tear them to pieces, that they are not fit to come to meeting in.
They do not know how to take care of good clothing. Again, if we
were digging in a water-ditch to-morrow, that required all hands,
in consequence of the rising of the water, I have no doubt but
you would see what I saw the other day--one of our young dandies,
who was perhaps not worth the shirt on his back, came to work in
a water-ditch, dressed in his fine broad-cloth pantaloons, and a
fine bosomed shirt, and I have no doubt he would have worn gloves
too if he had been worth a pair. You would see men of this
description, who are without understanding, whole hearted, good
fellows, and ready to do anything for the advancement of the
public good, commence to dig in the mud and wet, in their fine
clothes, and go into the water, up to their knees, with their
fine calf-skin boots. This is a wanton waste of the blessings of
God, that cannot be justifiable in His eyes, and in the eyes of
prudent, thinking men, under ordinary circumstances. If prudence
and economy are necessary at one time more than at another, it is
when a family or a nation are thrown upon their own resources, as
we are. But you may trace the whole lives of some men, and it
will be impossible for you to point out a single portion of time
when they knew how to appreciate and how to use even the common
comforts of life, when they had them, to say nothing of an
abundance of wealth.
252
Again, there have been more contention and trouble between
neighbors, in these valleys, with regard to surplus property,
which was not needed by this people, than any other thing. For
instance, a widow woman comes in here from the United States, and
turns out on the range beyond Jordan three yoke of oxen and a few
cows, for she considers she is too poor to have them herded.
Again, a man comes in with ten yoke of oxen; he also turns there
out to wander where they please. If he is asked why he does not
put them in a herd, he will tell you, "I do not want to pay the
herding fee." Another comes on with three or four span of horses,
and twenty or thirty yoke of cattle. Has he any for sale? No, but
he turns them all out upon the range and they are gone. By and by
he sends a boy on horseback to hunt them, who is unsuccessful in
finding them after a week's toil. The owner turns out himself,
and all hands, to hunt up his stock, but they also fail in
finding them, they are all lost except a very few. He was not
able to have them herded, he thought, though he possessed so much
property, and knew nothing more than to turn them out to run at
large. Thus he consumes his time, running after his lost
property. He frets his feelings, for his mind is continually upon
it; he is in such a hurry in the morning to go out to hunt his
stock, that he has no time to pray; when he returns home late at
night, worn out with toil and anxiety of mind, he is unfit to
pray; his cattle are lost, his mind is unhinged and darkened
through the neglect of his duty, and apostacy stares him in the
face, for he is not satisfied with himself, and murmurs against
his brethren, and against his God. By and by some of his cattle
turn up with a strange brand upon them; they have been taken up
and sold to this person or that one. This brings contention and
dissatisfaction between neighbor and neighbor. Such a person has
too much property, more than he knows what to do with. It would
be much better for a man who is a mechanic, and intends to follow
his business, to give one out of two cattle which he may possess,
to some person, for taking care of the other. It would be better
for those who possess a great quantity of stock, to sell half of
them to fence in a piece of land, to secure the other half, than
to drive them all out to run at large, and lose three-fourths of
them. If there are half-a-dozen men round me, and I can put a cow
in their way or anything else that will do them good, for fencing
up a lot for me, the property I thus pay is not out of the world,
but is turned over to those men who had not a mouthful of meat,
butter, or milk; it is doing them good, and I am reaping the
profit and benefit of their labors in exchange. If I did not do
this, I must either see them suffer, or make a free distribution
of a part of what I have among them.
252
It is impossible for me to tell you how much a man must possess
to entitle him to the liberty of wasting anything, or of letting
it be stolen and run away with by the Indians. The surplus
property of this community, as poor as we are, has done more real
mischief than everything else besides.
252
I will propose a plan to stop the stealing of cattle in coming
time, and it is this--let those who have cattle on hand join in a
company, and fence in about fifty thousand acres of land, make a
dividend of their cattle, and appropriate what they can spare, to
fence in a large field, and this will give employment to
immigrants who are coming in. When you have done this, then get
up another company, and so keep on fencing until all the vacant
land is substantially enclosed.
252
Some persons will perhaps say--"I do not know how good and how
high a fence it will be necessary to build to keep thieves out. I
do not know either, except you build one that will keep out the
devil. Build a fence which the boys and the cattle cannot pull
down, and I will ensure you will keep your stock. Let every man
lay his plans so as to secure enough for his present necessities,
and hand over the rest to the laboring man; keep making
improvements, building, and making farms, and that will not only
advance his own wealth, but the wealth of the community.
253
A man has no right with property, which, according to the laws of
the land, legally belongs to him, if he does not want to use it;
he ought to possess no more than he can put to usury, and cause
to do good to himself and his fellow-man. When will a man
accumulate money enough to justify him in salting it down, or, in
other words, laying it away in the chest, to lock it up, there to
lie, doing no manner of good either to himself or his neighbor.
It is impossible for a man ever to do it. No man should keep
money or property by him that he cannot put to usury for the
advancement of that property in value or amount, and for the good
of the community in which he lives; if he does, it becomes a dead
weight upon him, it will rust, canker, and gnaw his soul, and
finally work his destruction, for his heart is set upon it. Every
man who has got cattle, money, or wealth of any description, bone
and sinew, should put it out to usury. If a man has the arm,
body, head, the component parts of a system to constitute him a
laboring man, and has nothing in the world to depend upon but his
hands, let him put them to usury. Never hide up anything in a
napkin, but put it forth to bring an increase. If you have got
property of any kind that you do not know what to do with, lay it
out in making a farm, or building a saw mill or a woollen
factory, and go to with your mights to put all your property to
usury.
253
If you have more oxen and other cattle than you need, put them in
the hands of other men, and receive their labor in return, and
put that labor where it will increase your property in value.
253
I hope you will now lay your plans to set men to work who will be
in here by and by, for there will be a host of them, and they
will all want employment, who trust to their labor for a
subsistence; they will all want something to eat, and calculate
to work for it. In the first place, keep the ground in good order
to produce you plentiful crops of grain and vegetables, and then
take care of them.
253
Let me say to the sisters, those who have children, never
consider that you have bread enough around you to suffer your
children to waste a crust or a crumb of it. If a man is worth
millions of bushels of wheat and corn, he is not wealthy enough
to suffer his servant girl to sweep a single kernel of it into
the fire; let it be eaten by something, and pass again into the
earth, and thus fulfil the purpose for which it grew. Some
mothers would fill a basket full of bread to make a plaything for
their children, but I have not had flour enough in the time of my
greatest abundance, to let my children waste one morsel of bread
with my consent. No, I would rather feed the greatest enemy I
have on the earth with it, than have it go into the fire.
Remember it, do not waste anything, but take care of everything,
save your grain, and make your calculations, so that when the
brethren come in from the United States, from England, and other
places, you can give them some potatoes, onions, beets, carrots,
parsnips, water-melons, or anything else which you have, to
comfort them, and cheer up their hearts, and if you have wheat,
dispose of it to them, and receive their labor in return. Raise
enough and to spare of all the staple necessaries of life, and
lay your plans to hire your brethren who will come in this fall
to fence your farms, improve your gardens, and make your city
lots beautiful. Lay your plans to secure enough to feed
yourselves, and one or two of the brethren that are coming to
dwell with us.
254
When we first came into the Valley, the question was asked me, if
men would ever be allowed to come into this Church, and remain in
it, and hoard up their property. I say, NO. That is a short
answer, and it is a pointed one. The man who lays up his gold and
silver, who caches it away in a bank, or in his iron safe, or
buries it up in the earth, and comes here, and professes to be a
Saint, would tie up the hands of every individual in this
kingdom, and make them his servants if he could. It is an
unrighteous, unhallowed, unholy, covetous principle; it is of the
devil, and is from beneath. Let every person who has capital, put
it to usury. Is he required to bring his purse to me, to any of
the Twelve, or to any person whatever, and lay it at their feet?
No, not by me. But I will tell you what to do with your means. If
a man comes in the midst of this people with money, let him use
it in making improvements, in building, in beautifying his
inheritance in Zion, and in increasing his capital by thus
putting out his money to usury. Let him go and make a great farm,
and stock it well, and fortify all around with a good and
efficient fence. What for? Why for the purpose of spending his
money. Then let him cut it up into fields, and adorn it with
trees, and build a fine house upon it. What for? Why for the
purpose of spending his money. What will he do when his money is
gone? The money thus spent, with a wise and prudent hand, is in a
situation to accumulate and increase a hundred-fold. When he has
done making his farm, and his means still increase by his
diligent use of it, he can then commence and build a woollen
factory for instance, he can send and buy the sheep and have them
brought here, have them herded here, and shear them here, and
take care of them, then set the boys and girls to cleaning,
carding, spinning, and weaving the wool into cloth, and thus
employ hundreds and thousands of the brethren and sisters who
have come from the manufacturing districts of the old country,
and have not been accustomed to dig in the earth for their
livelihood, who have not learned anything else but to work in the
factory. This would feed them and clothe them, and put within
their reach the comforts of life; it would also create at home a
steady market for the produce of the agriculturist, and the labor
of the mechanic. When he has spent his hundred and fifty thousand
dollars, which he began business with, and fed five hundred
persons, from five to ten years, besides realizing a handsome
profit from the labor of the hands employed, by the increased
population, and consequent increased demand for manufactured
goods, at the end of ten years, his factory would be worth five
hundred thousand dollars. Suppose he had wrapped up his hundred
and fifty thousand in a napkin, for fear of losing it, it would
have sent him down to perdition, for the principle is from
beneath. But when he puts forth his money to usury, not to me or
any other person, but where it will redouble itself, by making
farms, building factories for the manufacture of every kind of
material necessary for home consumption, establishing
blacksmith's shops and other mechanical establishments, making
extensive improvements to beautify the whole face of the earth,
until it shall become like the garden of Eden, it becomes a
saving blessing to him and those around him. And when the kings,
princes, and rulers of the earth shall come to Zion, bringing
their gold, and silver, and precious stones with them, they will
admire and desire four possessions, your fine farms, beautiful
vineyards, and splendid mansions. They will say--"We have got
plenty of money, but we are destitute of such possessions as
these." Their money loses its value in their eyes when compared
with the comfortable possessions of the Saints, and they will
want to purchase your property. The industrious capitalist
inquires of one of them--"Do you want to purchase this property?
I have obtained it by my economy and judgment, and by the labour
of my brethren, and in exchange for their labour I have been
feeding and clothing them, until they also have comfortable
situations, and means to live. I have this farm, which I am
willing to sell to enable me to advance my other improvements."
"Well," says the rich man, "how much must I give you for it?"
"Five hundred thousand dollars," and perhaps it has not cost him
more than one hundred thousand. He takes the money and builds up
three or four such farms, and employs hundreds of his brethren
who are poor.
254
Money is not real capital, it bears the title only. True capital
is labor, and is confined to the laboring classes. They only
possess it. It is the bone, sinew, nerve, and muscle of man that
subdue the earth, make it yield its strength, and administer to
his varied wants. This power tears down mountains and fills up
valleys, builds cities and temples, and paves the streets. In
short, what is there that yields shelter and comfort to civilized
man, that is not produced by the strength of his arm making the
elements bend to his will.
255
I will now ask the question again-- How much must a man possess
to authorize him to waste anything? Three or four years ago money
was of little value in this country; you might go round
exhibiting a back load of gold, and hold out a large piece to a
man, I was going to say, almost as big as this bible, and ask him
to work for you, but he would laugh at your offer, and tell you
he was looking for some one to work for him. He would then hail
another man who had been in Nauvoo, and passed through the
pinches there, and had scarcely a shirt to his back, but he would
reply--"I was looking for some man to work for me." Gold could
not purchase labor, it was no temptation whatever, but those
times are passed. It is not now as it was then. I consequently
alter my counsel to the brethren. I used to counsel you to hand
over your surplus property, or that which you could not take care
of, to me, and I would apply it to a good purpose, but now I
counsel you to put it into the hands of men who have nothing at
all, and let them pay you for it in labor.
255
I have never been troubled with thieves stealing my property. If
I am not smart enough to take care of what the Lord lends me, I
am smart enough to hold my tongue about it, until I come across
the thief myself, and then I am ready to tie a string round his
neck.
255
I have not the least hesitation in saying that the loose conduct,
and calculations, and manner of doing business, which have
characterized men who have had property in their hands, have laid
the foundation to bring our boys into the spirit of stealing. You
have caused them to do it, you have laid before them every
inducement possible, to learn their hands and train their minds
to take that which is not their own. Those young men who have
been taken up the past season and condemned to ignominious
punishment, may trace the cause of their shame to that
foundation. Distribute your property. The man that thinks he
requires ten yoke of cattle, and can only use one yoke, is
laboring under a mistake, he ought to let nine yoke go to the
laboring community. If every man would do this with the property
which he is not using, all would be employed and have sufficient.
This would be the most effectual means of bringing the vile
practice of stealing cattle and other property to a termination,
which, as I have already said, has been encouraged by covetous,
selfish men, who have refused to use their property for their own
good, or the community's.
255
Let us hold before our mind the miser. If the people of this
community feel as though they wanted the whole world to
themselves, hate any other person to possess anything, and would
hoard up their property, and place it in a situation where it
would not benefit either themselves or the community, they are
just as guilty as the man who steals my property. You may
inquire--"What should be done with such a character? "Why, CUT
HIM OFF FROM THE CHURCH. I would disfellowship a man who had
received liberally from the Lord, and refused to put it out to
usury. We know this is right.
256
I recollect well the days brother Grant was telling of, when it
was so hard to raise fifty dollars for brother Joseph. I also
remember we had a man for trial before the High Council, a man
who had plenty of money, and refused to loan it, or use it for
the advancement of the cause of truth. He would not put his money
out to usury. I was going into the Council when he was making his
plea, and he wept and sobbed. His name was Isaac McWithy, a man
of about fifty-three years of age. I knew him when he lived on
his farm in York state. He told them, in his plea, what he had
done for the cause, that he had always been a Christian, and had
done so much for the churches, and for the Priests, and been so
liberal since he had been in this Church, which was between three
and four years. Some of the brethren said--"Brother McWithy, how
much do you suppose you have ever given for the support of the
Gospel?" The tears rolled down his checks, and he said,
"Brethren, I believe I have given away in my life time two
hundred and fifty dollars." I spake out and said, "If I could not
preach as many months each year in this kingdom as you have been
years in this Church, and give no more than two hundred and fifty
dollars, I should be ashamed of myself."
256
On one occasion, brother Joseph Young and myself had travelled
more than two hours among snow, and in a piercing cold, to preach
in his neighborhood one evening. Having had no dinner or supper,
we went home with him, and he never asked us to eat a mouthful of
supper, though he did muster courage enough to go into the cellar
with a little basket, he came up with the tears almost running
down his cheeks, and said with some difficulty--"Brethren, have
some apples." He held out the basket to us, and when we were
about to help ourselves, his niggardly soul made him draw it back
again, for fear we should take any. I saw he did not intend us to
have any apples, so I put my hand on the basket, and drew it out
of his hand, saying--"Come here." I took it on my knees, and
invited brother Joseph to eat some apples. He did make out to
give us some breakfast in the morning, and even then he got up
from the table before we had time to half finish our breakfast,
to see if we would not give over eating. Said I--"Never mind, I
shall eat what I want before I stop."
256
I am happy to say, through your Trustee in trust, that the
Latter-day Saints, in the capacity of a Church and kingdom, do
not owe near as much money as they have on hand. A year ago last
April Conference, we owed over sixty thousand dollars, but we do
not now owe a single red cent.
256
May God bless us, that we may always have enough, and know what
to do with what we have, and how to use it for the good of all,
for I would not give much for property unless I did know what to
do with it.
Journal of Discourses / Journal of Discourses, Volume 1 / Parley
P. Pratt, April 10, 1853
Parley P. Pratt, April 10, 1853
Journal of Discourses / Journal of Discourses, Volume 1 / Parley
P. Pratt, April 10, 1853
HEIRSHIP AND PRIESTHOOD.
A discourse delivered by Elder P. P. Pratt, at the General
Conference,
in the Tabernacle, Great Salt Lake City, April 10, 1853.
256
At the request of my brethren, I rise to occupy a portion of the
time. I realize that there are many present who are equally
prepared to administer in the things of the Spirit of God. The
time is precious, and I desire I that I may have the Spirit of
God, with the prayers and confidence of the people, to speak in
wisdom that which is necessary, and then give opportunity to my
brethren; for I love to hear them, and so do this people.
257
I have reflected a little upon the text I that was presented
to us by our President a few days since, and upon the excellent
remarks made by himself and others upon the subject of heirship,
or the inherent rights of the firstborn, and of election. I
consider, indeed, that it opens a broad field, and that there is
no danger of exhausting the subject, whatever may be said of it.
257
The covenants made with the fathers, and the rights of the
children by reason of them, are an interesting subject to me.
257
In the first place, if all men were created alike, if all had the
same degree of intelligence and purity of disposition, all would
be equal. But, notwithstanding the declaration of American sages,
and of the fathers of our country, to the contrary, it is a fact
that all beings are not equal in their intellectual capacity, in
their dispositions, and in the gifts and callings of God. It is a
fact that some beings are more intelligent than others, and some
are endowed with abilities or gifts which others do not possess.
257
In organizing and peopling the worlds, it was found necessary to
place among the inhabitants some superior intelligences, who were
capacitated to teach, to rule, and preside among other
intelligences. In short, a variety of gifts, and adaptations to
the different arts, sciences, and occupations, was as necessary
as the uses and benefits arising therefrom have proved to be.
Hence one intelligence is peculiarly adapted to one department of
usefulness, and another to another. We read much in the Bible in
relation to a choice or election, on the part of Deity, towards
intelligences in His government on earth, whereby some were
chosen to fill stations very different from others. And this
election not only affected the individuals thus chosen, but their
posterity for long generations, or even for ever.
257
It may be inquired where this election first originated, and upon
what principle a just and impartial God exercises the elective
franchise. We will go back to the earliest knowledge we have of
the existence of intelligences. We learn from the writings of
Abraham and others, and from modern revelation, that the
intelligences that now inhabit these tabernacles of earth were
living, active intelligences in yonder world, while the particles
of matter which now compose our outward bodies were yet mingled
with their native element; that then our embodied spirits lived,
moved, conversed, and exercised an agency. All intelligences
which exist possess a degree of independence in their own sphere.
For instance, the bee can go at will in search of honey, or
remain in the hive. It can visit one flower or another, as
independent in its own sphere as God is in His. We find a degree
of independence in everything which possesses any degree of
intelligence; that thinks, moves, or acts: because the very
principle of voluntary action implies an independent will to
direct such action.
257
Among the intelligences which existed in the beginning, some were
more intelligent than others, or, in other words, more noble; and
God said to Abraham, "These I will make my rulers!" God said unto
Abraham, "Thou art one of them; thou wast chosen before thou wast
born."
257
NOBLE! Does He use the word noble? Yes; the word noble, or that
which signified it, was used in conversation between God and
Abraham, and applied to superior intelligences on earth, and
which had pre-existed in the heavens.
258
I am aware that the term is greatly abused, in Europe and
elsewhere, being applied to those titled, and to those who
inherit certain titles and estates, whether they are wise men or
fools, virtuous or vicious. A man may even be an idiot, a
drunkard, an adulterer, or a murderer, and still be called a
nobleman by the world. And all this because his ancestor, for
some worthy action, or perhaps for being skilled in murder and
robbery, under the false glare of "military glory," obtained a
title, and the possession of a large estate, from which he had
helped to drive the rightful occupant.
258
Now the Lord did not predicate His principle of election or
nobility upon such an unequal, unjust, and useless order of
things. When He speaks of nobility, He simply means an election
made, and an office or a title conferred, on the principle of
superiority of intellect, or nobleness of action, or of capacity
to act. And when this election, with its titles, dignities, and
estates, includes the unborn posterity of a chosen man, as in the
case of Abraham, Isaac, and Jacob, it is with a view of the noble
spirits of the eternal world coming through their lineage, and
being taught in the commandments of God. Hence the Prophets,
Kings, Priests, Patriarchs, Apostles, and even Jesus Christ, were
included in the election of Abraham, and of his seed, as
manifested to him in an eternal covenant.
258
Although some eternal intelligences may be superior to others,
and although some are more noble, and consequently are elected to
fill certain useful and necessary offices for the good of others,
yet the greater and the less may both be innocent, and both be
justified, and be useful, each in their own capacity; if each
magnify their own calling, and act in their own capacity, it is
all right.
258
It may be inquired, why God made one unequal to another, or
inferior in intellect or capacity. To which I reply, that He did
not create their intelligence at all. It never was created, being
an inherent attribute of the eternal element called spirit, which
element composes each individual spirit, and which element exists
in an infinitude of degrees in the scale of intellect, in all the
varieties manifested in the eternal God, and thence to the lowest
agent, which acts by its own will.
258
It is a fixed law of nature that the higher intelligence presides
over, or has more or less influence over, or control of, that
which is less.
258
The Lord, in surveying the eternal intelligences which stood
before Him, found some more noble or intellectual than others,
who were equally innocent. This being so, He exercised the
elective franchise upon wise principles, and, like a good and
kind father among his children, He chose those for rulers who
were most capable of benefiting the residue. Among these was our
noble ancestor, Abraham.
259
I do not take up the subject in the middle of it, like the
natural man who knows little of the past or future, and who
judges by the things present before his eyes. Such a one might
suppose that it so happened that Abraham came along, and was
picked up without any particular reference to the past, or to
eternal principles, and was elected to office; that it might just
as well have been somebody else instead of him. But instead of
this, he was chosen before the world was, and came into the world
for the very purpose which he fulfilled. But, notwithstanding
this pre-election in passing the veil, and entering a tabernacle
of flesh, he became a little child, forgot all he had once known
in the heavens, and commenced anew to receive intelligence in
this world, as is the case with all. He therefore was
necessitated to come up by degrees, receive an experience, be
tried and proved. And when he had been sufficiently proved
according to the flesh, the Lord manifested to him the election
before exercised towards him in the eternal world. He then
renewed that election and covenant, and blessed him, and his seed
after him. And He said--In multiplying, I will multiply thee; and
in blessing I will bless thee.
259
The Sodomites, Canaanites, &c., received the reverse of this
blessing. Instead of giving them a multiplicity of wives and
children, He cut them off, root and branch, and blotted their
name from under heaven, that there might be an end of a race so
degenerate. Now this severity was a mercy. If we were like the
people before the flood, full of violence and oppression; or if
we, like the Sodomites or Canaanites, were full of all manner of
lawless abominations, holding promiscuous intercourse with the
other sex, and stooping to a level with the brute creation, and
predisposing our children, by every means in our power, to be
fully given to strange and unnatural lusts, appetites, and
passions, would it not be a mercy to cut us off, root and branch,
and thus put an end to our increase upon the earth? You will all
say it would. The spirits in heaven would thank God for
preventing them from being born into the world under such
circumstances. Would not the spirits in heaven rejoice in the
covenant and blessings of Abraham, Isaac, and Jacob, in relation
to the multiplying of their seed, and in every additional wife
which God gave to them as a means of multiplying? Yes, they
would; for they could say--"Now there is an opportunity for us to
take bodies in the lineage of a noble race, and to be educated in
the true science of life, and in the commandments of God." O what
an unspeakable contrast, between being a child of Sodom, and a
child of Abraham!
259
Now, Abraham, by his former superiority of intelligence and
nobility, by his former election before the world was, and by
conducting himself in this world so as to obtain the renewal of
the same according to the flesh, brought upon his posterity, as
well as upon himself, that which will influence them more or less
to the remotest generations of time, and in eternity.
259
Paul, the great Apostle of the Gentiles, when speaking upon this
subject, testifies that the children of Israel differ much every
way from the Gentiles, for to them, says he, pertains the
election, the covenants, the promises, the service of God, the
adoption, the glory, the giving of the law, and the coming of
Christ in the flesh. He then goes on to trace the peculiar
branches in which the heirship is perpetuated. Abraham had a son
Ishmael, and several children by his other wives and concubines
which the Lord gave unto him. They might all be blessed, but the
peculiar blessings of heirship and Priesthood remained and were
perpetuated in Isaac.
259
Again, when Rebecca, the wife of Isaac, had conceived twins, the
election to these peculiar blessings ran in the lineage of Jacob,
and not of Esau. True, Esau was the first-born, and was heir to
the inheritance, which always pertains to the birth-right, but
the election to hold and perpetuate the keys of eternal
Priesthood was peculiar to Jacob, and even that which Esau did
inherit was forfeited by transgression, and therefore transferred
to Jacob.
259
The Lord blessed Ishmael in many things, because he was Abraham's
seed. The Lord blessed Esau in many things, because he was a son
of Abraham and Isaac, but the peculiar things of the Priesthood,
through which all nations should be blessed, pertained
exclusively to that peculiar branch of the Hebrews which spring
from Jacob.
260
Now before these two children were born, or had done any good or
evil in this life, God, who was acquainted with them in the
former life, and who knew the grades of intelligence or of
nobility possessed by each, revealed to Rebecca, their mother,
that two nations or manner of people would spring from these
twins, and that one people should be stronger than the other, and
that the elder should serve the younger. When these two children
had been born, and had died, and when their posterity had become
two nations, then the Lord spoke by the Prophet Malachi, that He
loved Jacob, because of some good he had done, and that He hated
Esau, and laid his mountains waste, because of certain evils
specified in the same declaration.
260
The Apostle Paul, in speaking of Jacob and Esau, quotes the
revelation of Rebecca, before they were born, and the revelation
to Malachi after they had become two nations; and the two
quotations, both following in immediate connexion in Paul's
writings, have been mistaken by many, as if God had revealed both
sayings before the two children were born; and thus the
Scriptures are wrested and made to say that God hated a child
before he was born, or had done any good or evil. A more false
and erroneous doctrine could hardly be conceived, or a worse
charge sustained against Juggernaut, than the imputation of
hating children before they are born.
260
Here I would inquire, if it is anything inconsistent, or
derogatory to the character of a good or impartial father, who
loves all his children, for him to elect or appoint one of them
to fulfil a certain purpose or calling, and another to fulfil
another useful calling? Is it anything strange for one person to
be stronger than another, for one person to serve another, or for
one person to have a more numerous posterity than another? Is it
anything strange or unrighteous for one person to be a farmer, a
wine-dresser, or a builder, and another a teacher, a governor, or
a minister of justice and equity? What is more natural, more
useful, or just, than for a father who discovers the several
abilities or adaptations of his children, to appoint them their
several callings or occupations?
261
God did not say that Jacob should be saved in the kingdom of God,
and Esau be doomed to eternal hell, without any regard to their
deeds; but He simply said that two distinct nations, widely
differing, should spring from them, and one should be stronger
than the other, and the elder should serve the younger. If one
nation is stronger than the other, it can assist to defend the
other. If the one nation serves the other, it will have a claim
on a just remuneration for services rendered. If one inherits a
blessing or Priesthood, through which all nations shall be
blessed, surely the nation which is composed of his brother's
children will have an early claim on salvation through this
ministry. I should esteem it a great privilege if, while I was
serving my brother, and we were both partaking of the fruits of
my labors, he should be elected to a Priesthood, through the
ministry of which myself and all my posterity, as well as his
own, might be taught, exalted, and eternally saved. By our mutual
labors, then, we could be mutually benefited in time and in
eternity. I am administering to him, and I am happy. He is
administering to me, and he is happy. It is a kind of mutual
service, a classification of labor, wherein each attends to the
business most natural to him, and wherein there is mutual
benefit. Why, then, should I find fault, or entertain envy or
hatred towards my brother? Dressing a vine, ploughing a field,
harvesting, or building, is just as necessary as teaching, or
administering the ordinances of salvation; one acts in one
capacity, and the other in another, but they are mutually blessed
and benefited by their separate callings and endowments.
261
On the subject of hatred, I feel much as the Lord did when He
hated Esau, and laid his mountains waste. When the children of
Jacob were in trouble with their enemies, Esau's descendants
joined with the enemy, and did not stand by their brethren. When
Jacob was unpopular, and the nations hated him because of the
peculiarities of his religion, Esau forsook his brother and
disowned relationship, fellowshipping with his brother's
persecutors. I also hate a traitor, who turns against me in a day
of adversity, when I have claim on him as a brother.
261
But to return to the subject of election, and of heirship. In the
lineage of Abraham, Isaac, and Jacob, according to the flesh, was
held the right of heirship to the keys of Priesthood for the
blessings and for the salvation of all nations. From this lineage
sprang the Prophets, John the Baptist, Jesus, and the Apostles;
and from this lineage sprang the great Prophet and restorer in
modern times, and the Apostles who hold the keys under his hand.
It is true, that Melchizedek and the fathers before him held the
same Priesthood, and that Abraham was ordained and blessed under
his hand, but this was an older branch of the chosen seed. I am
speaking more fully of those who have lived since the older
branches passed away, and since the transfer of the keys to
Abraham and his seed. No Ishmaelite, no Edomite, no Gentile, has
since then been privileged to hold the presiding keys of
Priesthood, or of the ministry of salvation. In this peculiar
lineage, and in no other, should all the nations be blessed. From
the days of Abraham until now, if the people of any country, age,
or nation, have been blessed with the blessings peculiar to the
everlasting covenant of the Gospel, its sealing powers,
Priesthood, and ordinances, it has been through the ministry of
that lineage, and the keys of Priesthood held by the lawful heirs
according to the flesh. Were the twelve Apostles which Christ
ordained, Gentiles? Were any of them Ishmaelites, Edomites,
Canaanites, Greeks, Egyptians, or Romans by descent? No, verily.
One of the Twelve was called a "Canaanite," but this could not
have alluded to his lineage, but rather to the locality of his
nativity, for Christ was not commissioned to minister in person
to the Gentiles, much less to ordain any of them to the
Priesthood, which pertained to the children of Abraham. I would
risk my soul upon the fact that Simon the Apostle was not a
Canaanite by blood. He was perhaps a Canaanite upon the same
principle that Jesus was a Nazarite, which is expression of the
locality of his birth or sojourn. But no man can hold the keys of
Priesthood or of Apostleship, to bless or administer salvation to
the nations, unless he is a literal descendant of Abraham, Isaac,
and Jacob. Jesus Christ and his ancient Apostles of both
hemispheres were of that lineage. When they passed away, and the
Saints, their followers, were destroyed from the earth, then the
light of truth no longer shone in its fulness.
261
The world have from that day to this been manufacturing priests,
without any particular regard to lineage. But what have they
accomplished? They have done what man could do; but man could not
bestow that which he did not possess, consequently he could not
bestow the eternal keys of power which would constitute the
Priesthood. They have manufactured something, and called it
Priesthood, and the world has been cursed with it up to this
time.
262
But God Almighty, in fulfilment of the covenants made with
Abraham, Isaac, and Jacob, and with the Prophets, Apostles, and
Saints of old, raised up a Joseph, and conferred upon him the
ancient records, oracles, and keys of the eternal Priesthood. If
he was the imposter the world took him to be, why did he not
happen to state in his book that he was a descendant of the
Romans, or that he had come through the loins of Socrates, or
sprung from some of the Greek philosophers, or Roman generals?
Why not a descendant of some noble house of the Gentile kings or
nobles? As we were ignorant of the peculiarities of election and
heirship to the royal Priesthood, why did not the Book of Mormon
predict that a noble Gentile should be the instrument to receive
and translate it in modern times, that through the Gentiles the
Jews might obtain mercy? It is true the book was brought forth
and published among the Gentiles: it is also true that it comes
from the Gentiles to Israel, speaking nationally; but when it
predicts the name and lineage of its modern translator, "Behold,
he is a descendant of Joseph of Egypt," why should an imputed
impostor be consistent in this as well as in all other items? The
reason is obvious. It is because the record is true, and its
translator no impostor.
262
Knowing of the covenants and promises made to the fathers, as I
now know them, and the rights of heirship to the Priesthood, as
manifested in the election of God, I would never receive any man
as an Apostle or a Priest, holding the keys of restoration, to
bless the nations, while he claimed to be of any other lineage
than Israel.
262
The word of the Lord, through our Prophet and founder, to the
chosen instruments of the modern Priesthood, was this--"Ye are
lawful heirs according to the flesh, and your lives have been hid
with Christ in God." That is to say, they have been held in
reserve during the reign of Mystic Babel, to be born in due time,
as successors to the Apostles and Prophets of old, being their
children, of the same royal line. They have come forth, at
length, as heirs to the keys of power, knowledge, glory, and
blessing, to minister to all the nations of the Gentiles, and
afterwards to restore the tribes of Israel. They are of the royal
blood of Abraham, Isaac, and Jacob, and have a right to claim the
ordination and endowments of the Priesthood, inasmuch as they
repent, and obey the Lord God of their fathers.
262
Those who are not of this lineage, whether they are Gentiles,
Edomites, or Ishmaelites, or of whatever nation, have a right to
remission of sins and the Gift of the Holy Spirit, through their
ministry, on conditions of faith, repentance, and baptism, in the
name of Jesus Christ. Through this Gospel they are adopted into
the same family, and are counted for the seed of Abraham; they
can then receive a portion of this ministry under those (literal
descendants) who hold the presiding keys of the same.
263
By obeying the Gospel, or by adoption through the Gospel, we are
all made joint heirs with Abraham, and with his seed, and we
shall, by continuance in well doing, all be blessed in Abraham
and his seed, no matter whether we are descended from
Melchizedek, from Edom, from Ishmael, or whether we be Jews or
Gentiles. On the principles of Gospel adoption, the blessing is
broad enough to gather all good, penitent, obedient people under
its wings, and to extend to all nations the principles of
salvation. We would therefore more cordially invite all nations
to join themselves to this favored lineage, and come with all
humility and penitence to its royal Priesthood, if they wish to
be instructed and blessed, for to be blessed in this peculiar
sense in any other way, or by any other institutions or
government, they cannot, while the promises and covenants of God
hold good to the elect seed.
263
Turn from all your sins, ye Gentiles; turn from all your sins, ye
people of the house of Israel, ye Edomites, Jews, and
Ishmaelites; all ye nations of the earth, and come to the legal
Priesthood, and be ye blessed. The promise is to each and all of
you; do not reject it. The keys of the kingdom, of government, of
Priesthood, of Apostleship; the keys of salvation to build up,
govern organize, and administer in temporal and spiritual
salvation to the ends of the earth, are now restored, and held by
the chosen instruments of this lineage.
263
I have spoken in a national capacity and in general principles.
In regard to individual heirship and the rights of fathers,
mothers, husbands, wives, sons, daughters, &c., I have not the
power, if I had the time, to make the subject any plainer than
our President made it the other day. It is for us to learn more
and more from day to day, and continue to learn and practise
those principles and laws that will secure to each individual and
family its rights, according to the ancient order of the
government of God, which is now being restored.
263
The living oracles or Priesthood in our midst can develop these
principles from time to time as we need them, for they minister
in holy things, and soon they will enter with us into the holy
temple, where we may learn more fully; and if we are still
lacking, they will with us enjoy the great thousand years in
which to teach, qualify, and prepare us for eternity.
263
We have need to learn more fully the relationship we sustain to
our families, to the community, to the nations of the earth, to
the house of Israel, to heaven, to earth, to time, and to
eternity. We have need to learn more fully to fulfil the duties
of those relationships. We must learn by degrees. Truth is not
all told at once, nor learned in a few days. A little was
developed by our President the other day, for which we are very
glad; we will treasure it up, and as circumstances call for it,
we shall receive a little more, until by degrees the law of God
is learned from those who hold the keys, even every item which
pertains to our own rights, and the rights of our children, so
that we shall not trespass on another's. In this manner all the
good people on earth, in the spirit world, or in the world of the
resurrection, may become one in love, peace, good-will, purity,
and confidence, and in keeping the laws of Jesus Christ and of
the holy Priesthood. If each person has the knowledge and the
disposition to do right, and then does it continually, even as he
would wish others to do to him, this will not only give to each
his right, but create the utmost confidence, love, and good-will,
by which a perfect union may be formed between each other, and
with all good spirits and angels, and, finally, with Jesus Christ
and his Father in worlds without end. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, August 14, 1853
Brigham Young, August 14, 1853
TRUE AND FALSE RICHES.
A discourse delivered by President Brigham Young, at
the Special Conference, in the Tabernacle,
Great Salt Lake City, August 14, 1853.
264
I am disposed this morning to give my testimony to this
congregation upon the subject of true riches. Wealth and poverty
are much talked of by all people. The subject was tolerably well
discussed yesterday, and according to my understanding, the most
that I have heard said upon that point has been on the negative
of the question.
264
If you wish me to take a text, I will take the Scriptures of the
Old and New Testaments, referring, if you please, to both text
and context, and let the people distribute, or apply them
according to their own pleasure. I will, however, use one passage
of Scripture as a text, that was used yesterday. Jesus said to
his disciples, to them it was given to know the mysteries of the
kingdom of heaven, but to them that were without, it was not
given. If we were to examine the subject closely, we should learn
that a very scanty portion of the things of the kingdom were ever
revealed, even to the disciples. If we were prepared to gaze upon
the mysteries of the kingdom, as they are with God, we should
then know that only a very small portion of them has been handed
out here and there. God, by His Spirit, has revealed many things
to His people, but, in almost all cases, He has straightway shut
up the vision of the mind. He will let His servants gaze upon
eternal things for a moment, but straightway the vision is
closed, and they are left as they were, that they may learn to
act by faith, or as the Apostle has it, not walking by sight, but
by faith.
264
In viewing this subject, permit me to preach what I have to
preach, without framing or systematising my address. When I have
endeavored to address a congregation, I have almost always felt a
repugnance in my heart to the practice of premeditation, or of
pre-constructing a discourse to deliver to the people, but let me
ask God my heavenly Father, in the name of Jesus Christ, to give
me His Spirit, and put into my heart the things He wishes me to
speak whether they be for better or worse. These have been my
private feelings, as a general thing. I would ask our Father in
heaven, in the name of Jesus Christ, to pour His Spirit upon each
one of us this morning, that we might speak and hear with an
understanding heart, that a hint, a key word, or a short sentence
pertaining to the things of God, might open the vision of our
minds, so that we might comprehend the things of eternity, and
rejoice exceedingly therein.
265
In the first place, suppose we commence by examining the
principles that have been laid before us this Conference, taking
up the negative of the question; suppose, in our social capacity
here, we have a system that feeds the hungry, clothes the naked,
administers to the widow and the fatherless, so that we can say
of a truth, as they did in the days of the Apostles, we have no
poor among us. Would it establish the principle that we are rich?
To me it would establish no more than a good wholesome principle
upon which the wicked may act, as well as the righteous--a
principle upon which the world ought to act, by the moral
obligations they are under to stretch out the arm of charity to
every person, to fill up their days with industry, prudence, and
faithfulness, procuring means to sustain themselves, and to
administer to the wants of those who are unable to administer to
themselves. To me, I say, this principle manifests no more than a
moral obligation under which all are placed. Though some may
think it a decided mark of Christianity, that it is a proof of
deep piety, and bespeaks the character of Saints, and all this,
if we scan the subject closely, it amounts to nothing more than a
moral obligation all are under to each other.
265
Again, we call up the question of riches, wealth. We may behold
one upon the right, that commands his thousands of gold and
silver, which he has treasured up; he has houses and lands to
occupy, goods and chattels to fill his store-houses, cattle to
cover his fields, and servants to obey his commands; we call such
an individual rich, wealthy, but when we take into consideration
the "true riches" spoken of in this book [the Bible], they are
not riches. We may behold another upon the left, reigning as a
monarch; the gold, and the silver, yea all the treasures of the
kingdom over which he reigns are at his command; and all his
subjects are fully disposed to do the will of their sovereign. He
reigns, he rules, he governs, and controls, and there are none to
gainsay, none to offer a single word of opposition, his word is
the law, his commands are supreme, he rides in his richly-adorned
chariots, and wears his crown of gold, set with the most precious
stones. He sets up one, and drags down another. Those who have in
the least incurred his displeasure, he condemns to the block, and
he exalts others to sudden wealth and power. This monarch reigns
for a day, a month, a year, or for half a century, according to
the will of Him by whom kings sway the sceptre of power; and the
world say he is a rich man, a powerful and wealthy man. But this
is not riches according to the saying of the Saviour in the New
Testament.
266
Suppose we could heap to ourselves the treasures of the earth, as
was mentioned yesterday; suppose we could load our wagons with
the purest of gold; with it we could open our commercial business
on an extensive scale, we could build our temples and mansions,
macadamize our streets, beautify our gardens, and make these
valleys as it were like the Garden of Eden, but would it prove we
were actually rich? It would not. As it was said yesterday, and
justly, too, we might be brought into circumstances in the midst
of this supposed wealth, to be glad to give a barrel of gold for
as much flour. In such a circumstance, of what benefit to us
would be this wealth, so called? Would not the idea which the
wicked, and, I may say, with some propriety, the Saints, have of
wealth vanish like smoke, and should we not find ourselves poor
indeed? If we possessed mountains of gold, should we not perish
without bread, without something to feed the body? Most
assuredly. Though an individual, or a nation of people, could
command their millions of millions of gold and silver, no uses,
lands, goods, and chattels, horses and chariots, crowns, and
thrones, or even the products of the soil--the wheat, the fine
flour, the oil, and the wine, and all the precious metals of the
earth in abundance--though they were flooded with all these good
things, yet if the Almighty should withdraw His hand, they would
be smitten with the mildew, and disappear; then wealth would
become the most abject poverty. The possession of these things is
not wealth to me. Not that I would cast them away as a thing of
naught, or look upon the good things of this earth, and the
riches of the world, as things of naught, but they are not the
true riches, the pearl of great price spoken of in the
Scriptures, when a man found which, he sold all he had to
purchase; they do not belong to those principles couched in the
saying of our Lord, touching the mysteries of the kingdom. The
riches of this world are nothing more than a stepping stone, or
necessary means whereby people may obtain the true riches--by
which they can sustain themselves until they can procure the true
riches of the kingdom of God. As such they ought to be looked
upon and handled. "Seek first the kingdom of God." "Seek FIRST"
that durable object. "Seek FIRST" the righteousness that will
never betray you. Obtain "FIRST" the prize that will not forsake
you. Procure to yourselves "FIRST" of all, that which will endure
through time, and through all the eternities that will be. "Seek
FIRST the kingdom of God, and its righteousness," and let the
gold and silver, the houses, the lands, the horses, the chariots,
the crowns, the thrones, and the dominions of this world be dead
to you, as it is necessary you should secure for yourselves
eternal riches that will never forsake you in time nor in all
eternity.
266
The negative of the question is present with the people. If they
begin to seek the kingdom of heaven, if they set out to glorify
God in their souls and bodies, which are His, how quick their
feelings and desires, how soon their natural propensities cling
with greater pertinacity to the things that are perishable. On
the right hand and on the left we see persons whose trust is
wholly in the riches of this world; they say, "I have gathered to
myself substance, if you rob me of it you rob me of my all. I
have my flocks and herds around me, if you take these from me all
is gone." Those men or women to whom this will apply have not
eternal riches abiding in them. Their minds are set upon the
things of this world, upon a shadow, upon the substance that
passes away, like the shadow of morn, or like the morning dew
upon the flowers. They are like a thing of naught to those who
understand the things of the kingdom of God. They are to be used,
but not abused. They are to be handled with discretion, and
looked upon in their true light, without any lustful desires, as
the means to feed, clothe, and make us comfortable, that we may
be prepared to secure to ourselves eternal riches.
267
Suppose we should remain here to discuss the subject, for days
months and years, and scan it with a scrutinizing examination, in
the end of all our labor we should find that the things of this
world called riches, are in reality not riches. We should find
they are like miracles to the ignorant, mere phenomena to the
inhabitants of the earth; to-day they are, to-morrow they are
not; they were, but now they are gone, it is not known where. The
earthly king upon his throne, who reigns triumphantly over his
subjects is blasted, with all his kingdom and, brought to naught
at one breath of Him who possesses true riches. Let Him who
possesses the true riches say to the elements around that
kingdom, "produce no wheat, nor oil, nor wine, but let there be a
famine upon that people," in such a circumstance where is the
wealth of that king his power, his grandeur, and his crown? There
is no bread, no oil, there are no flocks, no herds, for they have
perished upon the plains, his wheat is blasted, and all his crops
are mildewed. What good does his wealth do him? His subjects are
lying all around him lifeless for want of bread; he may cry to
them, but in vain; his wealth, power, and influence have
vanished, they are swept away like the flimsy fabric of a cobweb.
267
Again, the rich merchant, or private individuals, may have
millions of gold and silver deposited, hid in the ground, or
elsewhere, perhaps, and this is their god. Should the Lord
Almighty say, as he did in the days of the Nephites, Let their
substance become slippery, let it disappear that they cannot find
it again; it is gone, and they may hunt for it in vain. Or let it
be deposited in a bank, the first they know, the bank is broken,
the, substance is gone, and they are left in perfect beggary. To
possess gold and silver, or earthly power and wealth, is not
riches to me, but it is the negative of the question.
267
There are hundreds of people in these valleys, who never owned a
cow in the world, until they came here, but now they have got a
few cows and sheep around them, a yoke of oxen, and a horse to
ride upon, they feel to be personages of far greater importance
than Jesus Christ was, when he rode into Jerusalem upon an ass's
colt. They become puffed up in pride, and selfishness, and their
minds become attached to the things of this world. They become
covetous, which makes them idolators. Their substance engrosses
so much of their attention, they forget their prayers, and forget
to attend the assemblies of the Saints, for they must see to
their land, or to their crops that are suffering, until by and
bye the grasshoppers come like a cloud, and cut away the bread
from their mouth, introducing famine and distress, to stir them
up in remembrance of the Lord their God. Or the Indians will
come, and drive off their cattle; where then is their wealth in
their grain, and in their cattle? Are these things riches? No.
They are the things of the world, made to decay, to perish, or to
be decomposed, and thus pass away.
267
Were we to spend the period of our lives and try to trace the
history of mankind upon this world from the beginning to the
present time by referring to the lives of kings, rulers,
governors, and potentates; to the wealth, magnificence, and power
of nations; also to the poverty, wretchedness, war, bloodshed,
and distress there have been among the inhabitants of the earth,
it could not all be told, but I have noticed some few of the
items which I call the negative of the question. To possess this
world's goods is not in reality wealth, it is not riches, it is
nothing more nor less than that which is common to all men, to
the just and the unjust, to the Saint and to the sinner. The sun
rises upon the evil and the good; the Lord sends His rain upon
the just and upon the unjust; this is manifest before our eyes,
and in our daily experience. Old King Solomon, the wise man,
says, the race is not to the swift, nor the battle to the strong,
neither riches to men of wisdom. The truth of this saying comes
within our daily observation. Those whom we consider swift are
not always the ones that gain the mastery in the race, but those
who are considered not so fleet, or not fleet at all, often gain
the prize. It is, I may say, the unseen hand of Providence, that
over-ruling power that controls the destinies of men and nations,
that so ordains these things. The weak, trembling, and feeble,
are the ones frequently who gain the battle; and the ignorant,
foolish, and unwise will blunder into wealth. This is all before
us, it is the common lot of man, in short I may say, it is the
philosophical providence of a philosophical world.
268
Suppose we look for a short time after the true riches--after the
pearl of great price. In doing this were I to systematize, I
would say, let us leave this subject, which is the negative of
the question, and take up another, entirely different. We would
have to take up the subject of salvation to the human family,
calling up the characters who have officiated in this great work,
and have brought forth redemption, and placed it before the
world, putting it within the reach of every individual of the
sons and daughters of Adam and Eve. Yet it is all the same
subject.
268
Where shall we direct our course to find true riches? Who is
there that possesses them? Were we to admit scriptural testimony,
I could refer you to the Bible, where we read of people
exhibiting a power that gave their beholders satisfactory proof
of their possessing the true riches. The riches of the world are
natural, and common to the human family, but who governs and
controls them? Who holds the destiny of the wealth of the nations
in his hand? Do the kings, rulers, governors, or the inhabitants
of the earth generally? No, not one of them, by any means. Have
there ever been persons upon the earth who have exhibited the
principles of true riches? Yes. The Bible tells us who they are,
and delineates the principles of true riches.
268
Again, here is the philosophical world, the terra firma on which
we tread. Here is the atmosphere which the wise men of the world
tell us it is surrounded with, which is congenial to the
constitution of the vegetable and animal world, it is the air we
breathe. Philosophers tell us that the terra firma on which we
walk is surrounded with it 40 miles high from the surface of the
earth. It revolves in a this subtle element, which is a
combination of other elements. This is a philosophical world.
What then are the results of the philosophical world? Why, if you
were to put wheat in the ground that has been well tilled, it
would grow, and bring an increase to repay the husbandman for his
labor. If you plant potatoes in the ground the philosophy of the
earth is, it will bring forth potatoes. If you plant corn, corn
will be produced in abundance, and this will apply to all the
grain, and vegetables, and products of this earth.
268
What is there here, in the valleys of these mountains? Why, the
same that was centuries ago. As I told my brethren six years ago,
I said, there are here wheat, corn, potatoes, buckwheat, beets,
parsnips, carrots, cabbage, onions, apples, peaches, plums,
pears, and fruits of every description and kind. They are all in
the philosophical world--in the air we breathe, and in the water
we drink; it needs nothing more than philosophical applications
to bring them forth. The most delicate silks, the finest linen,
and fine cloth of every description, that were ever produced upon
the earth, are right here in this valley, and it requires nothing
more than a philosophical application to bring them forth to
administer to our wants. What more is there here! When we first
came into this valley we had no knowledge that our brethren could
find gold in California, or perhaps we might have been digging
gold over there at this time; but our thoughts were occupied with
how we should get our wives and children here; we were thinking
about wheat, potatoes, water melons, peaches, apples, plums, &c.
But allow me to tell you, that gold and silver, platina, zinc,
copper, lead, and every element that there is in any part of the
earth, can be found here; and all that is required, when we need
them, is a philosophical application to make them subservient to
our wants.
269
Here we pause, and think--"What! is there gold here, silver here?
Are the finest and most beautiful silks that were ever made, to
be found here? Yes. Is there fine linen here? Yes, and the finest
broad-cloths, and shawls and dresses of every description. We are
walking over them, drinking them, and breathing them every day we
live. They are here with us, and we can make ourselves rich, for
all these things are within our reach. What hinders us from being
truly rich? This is the point. I will tell you when you and I may
consider ourselves truly rich--When we can speak to the earth--to
the native elements in boundless space, and say to them--"Be ye
organized, and planted here, or there, and stay until I command
you hence;" when at our command the gold is hid so that no man
can find it, any more than they could in California until within
a few years back.
269
Again, we have a little absolute truth still nearer, and which
comes under our own knowledge. There is the Sweet Water that runs
into the Platte river, that this people have passed by for years.
There have been no pains spared to find gold on that stream and
its tributaries, but it could not be seen, and yet of late an
abundance of it has been discovered, ranging over a district of
country from the South Platte to the South Pass. There are men
present here to-day, I have no doubt, who have it in their
pockets, or in their wagons. There are as good prospects for gold
there, as there ever were in California. How is this? Why He that
hath all power and all true riches in His possession, has said,
"Let that sleep, let it be out of sight to this people, until I
say the word; I organized the elements, and control them, and
place them where I please." When He says, "Let it be found;" it
is right there on the top of the earth. Where was it before? I do
not know; it was out of sight. In the very place where men have
gone from this valley, to my knowledge, and hunted weeks and
weeks for gold, and could not find it, there is plenty of it now.
When you and I can say, "Let there be gold in this valley," and
turn round again, and command it to disappear, that it is not to
be found; when we can call gold and silver together from the
eternity of matter in the immensity of space, and all the other
precious metals, and command them to remain or to move at our
pleasure; when we can say to the native element, "Be thou
combined, and produce those commodities necessary for the use and
sustenance of man, and to make this earth beautiful and glorious,
and prepare it for the habitation of the sanctified;" then we
shall be in possession of true riches. This is true riches to me,
and nothing short of it constitutes them. When I have gold and
silver in my possession, which a thief may steal, or friends
borrow, and never pay me back again, or which may take the wings
of the morning, and I behold it no more, I only possess the
negative of the true riches. When the riches of this world leave
me, I cannot say--"Gold, return thou to my chest." I cannot say
to the gold I pick up out of the earth, "Be thou separated from
every particle of dross, and let me see the pure virgin gold." I
cannot do that without submitting to a tedious process of
chemical action.
270
All those who wish to possess true riches, desire the riches that
will endure. Then look at the subject of salvation, where you
will find true riches. They are to be found in the principles of
the Gospel of salvation, and are not to be found anywhere else.
With whom abide eternally the true riches? With that God whom we
serve, who holds all things in His hands, that we know anything
of; He is the first and the last, the Alpha and the Omega, the
beginning and the end, who at one survey looks upon all the
workmanship of His hands; who has the words of eternal life, and
holds the hearts of the children of men in His hand, and turns
them whithersoever He will, even as the rivers of waters are
turned; who commands the earth to perform its revolutions, or
stand still, at His pleasure; who has given the sun, the planets,
the earths, and far distant systems their orbits, their times,
and their seasons; whose commands they all obey. With Him abide
the true riches.
270
I will now notice the character who exhibited the power of true
riches on the earth, though he himself was in a state of abject
poverty, to all human appearance, for he was made poor that we
might be made rich, and he descended below all things that he
might ascend above all things. When the only begotten Son of God
was upon the earth, he understood the nature of these elements,
how they were brought together to make this world and all things
that are thereon, for he helped to make them. He had the power of
organizing, what we would call, in a miraculous manner. That
which to him was no miracle, is called miraculous by the
inhabitants of the earth. On one occasion he commanded a
sufficient amount of bread to be formed to feed his disciples and
the multitude. It was in the air, in the water, and in the earth
they walked upon. He, unperceived by his disciples and the
multitude, spoke to the native elements, and brought forth bread.
He had the power. We have not that power, but are under the
necessity of producing bread according to a systematic plan. We
are obliged to till the ground, and sow wheat, in order to obtain
wheat. But when we possess the true riches, we shall be able to
call forth the bread from the native element, like as Jesus
Christ did. Everything that is good for man, is there. Jesus said
to his disciples, Make the multitude sit down, and divide them
unto companies, and take this bread and break it, and distribute
it among them. They did not know but that it was the few loaves
and fishes that fed the whole of them as they ate. The truth is,
he called forth bread from the native elements. Is that mystery
to you? Did you never think of it before? How do you suppose he
fed them, he did not feed them upon nothing at all, but they ate
bread and fish, substantial bread and fish! until they were
satisfied. This the Saviour called from the surrounding elements;
he was quite capable of doing it, because he had the keys and
power of true riches, if any man possess which, he is rich in
time, and in eternity both.
270
Again, the Saviour changed water into wine, in the same manner,
by commanding the elements. Can that be done by a chemical
process. I admit it can by the persons who understand the
process; and that men can make bread also. As quick as I admit
that the history Moses gives of himself is true, I cannot have
any question in the world but what in ancient days they
understood in a measure how to command the elements. The
magicians of Egypt were instructed in things pertaining to true
riches, and had obtained keys and powers enough to produce a
bogus in opposition to the true coin, as it were, and thus they
deceived the king and the people. They could cause frogs to come
upon the land, as well as Moses could. They could turn the waters
of Egypt into blood, and in many more things compete with Moses.
There was one thing, however, they could not do, though they
produced a very good bogus, but it was not quite the true coin.
When they threw their staffs on the floor before the king, they
could not swallow the staff of Moses, but the staff of Moses
swallowed the staffs of the magicians. I have no doubt that men
can perform many such wonders by the principles of natural
philosophy.
271
Again, they can deceive the inhabitants of the earth, and
make them believe that things were done, which in reality were
not. If there were not a true coin in existence, how could there
be a bogus produced? The true coin is what we are after, the true
riches. We are seeking to be made rich in the power of God, so as
to be able to control the elements, and say--"Let there be
light," and there is light; "Let there be water," and there is
water; "Let this or that come," and it cometh; by the power that
is within us to command the elements; and they obey, just as they
did the Saviour when he changed the water into wine, or made
bread to feed the multitudes.
271
What shall we say? Do the things of this world, in their present
state, offer unto us true riches? I say they are not riches, in
the true sense of the word; there is no such thing as a man being
truly rich until he has power over death, hell, the grave, and
him that hath the power of death, which is the devil. For what
are the riches, the wealth possessed by the inhabitants of the
earth? Why, they are a phantom, a mere shadow, a bubble on the
wave, that bursts with the least breath of air. Suppose I
possessed millions on millions of wealth of every description I
could think of or ask for, and I took a sudden pain in my head,
which threw me entirely out of my mind, and baffled the skill of
the most eminent physicians, what good would that money do me, in
the absence of the power to say to that pain, "Depart?" But
suppose I possessed power to say to the pain, "Go thou to the
land from whence thou camest;" and say, "Come, health, and give
strength to my body;" and when I want death, to say, "Come you,
for I have claim upon you, a right, a guarantee deed, for this
body must be dissolved;" says death, "I want it, to prey upon;"
but again I can say to death, "Depart from me, you canst not
touch me;" would I not be rich indeed. How is it now? Let the
slightest accident come upon one of the human family, and they
are no more. Do we then possess true riches in this state? We do
not.
271
What shall we do to secure the true riches? "Seek first the
kingdom of God, and its righteousness." Lay up for ourselves
treasures in heaven, where moth cannot eat, rust corrode, nor
thieves break through and steal them. If we find the pearl of
great price, go and sell all we have to purchase it, and secure
to ourselves the friendship of God, and our Elder Brother Jesus
Christ, and walk humbly before God, and obey those whom He has
told us to obey, all the days of our lives, and He will say,
"These are my friends, and I will withhold nothing from them."
272
And is it indeed possible that we can come into that power, while
we are in this mortality, to say to death, "Touch me not?" Were
it possible, I for one do not want it, I would not accept it were
it offered to me. If the Lord Almighty proffered to revoke the
decree, "Dust thou art, and to dust thou shalt return," and say
to me, "You can live for ever as you are;" I should say, "Father,
I want to ask you a few questions upon this point. Shall I still
be subject to the tooth-ache, to the head-ache, to the chills and
fever, and to all the diseases incident to the mortal body?" "O
yes, but you can live, and never die." "Then I would have you,
Father, to let the old decree stand good; I find no fault with
your offer, it may be a good one; but I have the promise of
receiving my body again--of this body coming up in the morning of
the resurrection, and being re-united with the spirit, and being
filled with the principles of immortality and eternal life. Thank
you, Father, I would rather take a new body, and then I shall get
a good set of new teeth. My sight, too, is failing; if I want to
read, I cannot do it without using glasses; and if I wish to walk
a few miles, I cannot do it without making myself sick; if I wish
to go out on a journey, I am under the necessity of taking the
utmost care of myself for fear of injuring my health; but when I
get a new body, this will not be so; I shall be out of the reach
of him that hath the power of death in his hands, for Jesus
Christ will conquer that foe, and I shall receive a new body,
which will be filled with eternal life, health, and beauty."
272
What more? Why, to him that overcometh shall be glory,
immortality, and eternal life. What more? Jesus says, as it was
said yesterday, Except ye are one, ye are not mine. Again, he
says, I pray thee, Father, to make these, my disciples, one, as
thou, Father, art in me, and I in thee, that they also may be one
in us, I in them, and thou in me, that they may be made perfect
in one. This is a curiosity that ranks among the mysteries that
the people do not understand. The Father and I are one, you
disciples and I are one; it is quite a curiosity, but it is as
true as it is curious. It is nothing more than a key-word to
exaltation, glory, power, and excellency, by which
principalities, kingdoms, dominions, and eternal lives will
surround us.
272
That will give you true riches, and nothing else will. The only
true riches in existence are for you and I to secure for
ourselves a holy resurrection; then we have command of the gold
and the silver, and can place it where we please, and in whose
hands we please. We can place it here and there, where it can be
found, and in abundance, when we say the word. We can say then to
the flies, and to the grasshoppers, "Be ye extinct," and it will
be so; and again say, "Go ye, and make a work of devastation,"
and at our word clouds of them darken the sun, and cover the
ground, the crops are destroyed in a day. We can then say to the
hail-storm, "Stay thou thy rage, and hurt not the fields and
fruit trees of the servants of God;" and we are obeyed. On the
other hand, when they need a little chastisement, we can say to
the rain, to the lightnings, and to the thunders, "Chasten ye the
people;" and the elements are at once in a state of agitation,
and they are chastened by the destruction of their crops, and
cities are swallowed up in the yawning earthquake, when God can
bear their wickedness no longer. He does not want to slay His
children who love and serve him, He is not a hard master, nor a
severe Father, but when He chastens, it is because He wishes to
bring His children to understanding, that they may know where the
true riches are, and what are the true riches of eternity, and
rejoice with Him in His presence, being made equal with Him.
273
These are some of my reflections upon true riches. Why will the
Latter-day Saints wander off after the things of this world? But
are they not good? We cannot do very well without them, for we
are of the world, we are in the world, we partake of the elements
of which it is composed; it is our mother earth, we are composed
of the same native material. It is all good, the air, the water,
the gold and silver; the wheat, the fine flour, and the cattle
upon a thousand hills are all good; but, why do men set their
hearts upon them in their present organized state? Why not lay a
sure foundation to control them hereafter? Why do we not keep it
continually before us that all flesh is grass; it is to-day, and
to-morrow it is not; it is like the flower of the grass when it
is cut down, it withers, and is no more? Why do the children of
men set their hearts upon earthly things? They are to be used,
but not to the abusing of yourselves. They are to be used to make
us comfortable. Suppose all the good things of this world should
be given to us, the gold and the silver, the cattle and the
horses, and all the flocks of a thousand hills; it would be for
the express purpose of building mansions and temples, of feeding
the poor that cannot feed themselves, of succoring the tried and
the tempted, of sending Elders to preach the Gospel from nation
to nation, from island to island, and of gathering Israel from
the four quarters of the globe. But that moment that men seek to
build up themselves, in preference to the kingdom of God, and
seek to hoard up riches, while the widow and the fatherless, the
sick and afflicted, around them, are in poverty and want, it
proves that their hearts are weaned from their God; and their
riches will perish in their fingers, and they with them.
273
Where are the true riches--the pearl of great price? They are
here. How can we secure them? By being obedient, for the willing
and obedient will eat the good of the land by and bye; but those
who heap to themselves riches, and set their hearts upon them,
where will they be by and bye? There are men in our midst who
will quarrel for five dollars, and have their trials before
Bishops and other tribunals if it costs all they possess. They
say, "I will have my rights." They tell about their rights, when
they know nothing about rights; in this they are governed solely
by the influence of former traditions. Why do they not say, "I
will satisfy my hellish will, if it destroys me for time and all
eternity." If they would say that, they would say the truth. If a
man says "It is my right to have this or that," he knows nothing
about rights, so never say anything more about rights. But if you
can find one individual who knows what right is, ask him, and
then say, "That is right, and I will do it." Take that course,
and rejoice that you have found somebody to tell you what right
is. When my heart trembles with rage, and my nervous system
becomes irritated to knock down and kill, it is for me to say,
Brigham, hold on, you should not do this. Do you wish me to tell
you what right is? I will point out the way if you will walk in
it. If your neighbor or your brother should sue you at the law
for your coat, give it to him, and your cloak also, and not turn
round and say, "It is my right; are you going to rob me?" The
instructions of the Saviour of the world, which I have quoted,
are right; and I could prove it so by philosophical reasoning,
and make you believe it, and you would be satisfied it is the
best course you could pursue. I will give you the key to it,
which is this--it gives you an influence you never can obtain by
contending for your rights. You say, "Take it, it is no matter
whether it is my right or not." If a man asks you to go with him
one mile, go two, and then you can say, "You only asked me to go
one mile, but I have gone two." That is the counsel Jesus Christ
gave. If you sit down and calmly reason the case, you cannot but
discover that it gives you an influence over that man, which you
could not gain by contending with him in anger. All the power
which is gained by contending with people is usurped power.
273
The power which belongs to the true riches is gained by pursuing
a righteous course, by maintaining an upright deportment towards
all men, and especially towards the household of faith, yielding
to each other, giving freely of that which the Lord has given to
you, thus you can secure to yourselves eternal riches; and gain
influence and power over all your friends, as well as your
enemies. "If you want anything I have, here, take it, and I will
have influence and power over you;" this is a key word to gain
the true riches; that is the amount of it.
274
I want to hint at the negative of the question again. I have,
from time to time, said many things to you in this tabernacle,
and so have my brethren, and the people are much inclined for the
mysteries of the kingdom. I can tell you what they are, in some
degree. The idea appears very foolish to me when we are talking
about it, but we are obliged to use the English language as it
is, which is scarcely a similitude of what we want. Again it is
first rate to communicate our ideas, and good to enable us to
talk one way, and mean another, when we have a disposition to do
so. Brother Hyde preached us a good discourse on mystery
yesterday.
274
What is a mystery? We do not know, it is beyond our
comprehension. When we talk about mystery, we talk about eternal
obscurity; for that which is known, ceases to be a mystery; and
all that is known, we may know as we progress in the scale of
intelligence. That which is eternally beyond the comprehension of
all our intelligence is mystery, yet this word is used by the
translators of the Bible. They write about mystery, and talk
about mystery; what are they talking about? I do not know what
they mean, nor what they wish to convey by that word, and they do
not know themselves. This language is made use of in the Bible,
because they have nothing better. Things transpire almost every
day in our lives which we class under the term mystery, for want
of a better term. What does it mean, in reality? Why, nothing at
all. But for the accommodation of those who speak the English
language, we will continue to use the term, and proceed to
examine the negative of true riches.
274
Here are the earth and the inhabitants upon its face, organized
for the express purpose of a glorious resurrection. The terra
firma on which we walk, and from which we gain our bread, is
looking forth for the morning of the resurrection, and will get a
resurrection, and be cleansed from the filthiness that has gone
forth out of her. This is Bible doctrine. What filthiness has
gone forth out of her? You and I, and all the inhabitants of the
earth; the human body, and all earthly bodies, both animal and
vegetable; are composed of the native element that we breathe,
that we drink, and that we walk upon; we till the earth for our
bread, which is one of the materials of which your body is
composed, it comes forth from the native elements into an
organized state; what for? To be exalted, to get a glorious
resurrection. We are of the earth, earthy, and not only will the
portion of mother earth which composes these bodies get a
resurrection, but the earth itself. It has already had a baptism.
You who have read the Bible must know that that is Bible
doctrine. What does it matter if it is not stated in the same
words that I use, it is one the less true that it was baptized
for the remission of sins. The Lord said, "I will deluge (or
immerse) the earth in water for the remission of the sins of the
people;" or if you will allow me to express myself in a familiar
style, to kill all the vermin that were nitting and breeding, and
polluting its body; it was cleansed of its filthiness; and soaked
in the water, as long as some of our people ought to soak. The
Lord baptized the earth for the remission of sins and it has been
once cleansed from the filthiness that has gone out of it which
was in the inhabitants who dwelt upon its face.
275
The earth is organized for a glorious resurrection, and life and
death are set before the people, true riches and false riches;
and the whole world are gone after the false riches; after that
which is not life, after decomposition, after that which
perishes, and passes away like the twilight of evening. The Lord
has set before the inhabitants of the earth, true riches, from
the days of Adam until now. In olden times, in the ages we call
"the dark ages of the world," men could talk to the Lord face to
face, and He looked like another man. When He had a mind to do
so, He could walk into the assemblies of the people, and none of
them would know him, only they knew He was a stranger that had
visited their meeting. He understands the difference between true
riches and the bogus which passed current in the days of Pharaoh
in Egypt. We see the bogus power again exhibited in the days of
Saul the king of Israel, by the witch of Endor, who, at the
request of Saul, brought forth the spirit of Samuel, or some
other spirit. They understood the principles of life, for the
Lord had set life and death before them, true riches and false
riches, or in other words, composition and decomposition, and the
laws, principles, and powers of the eternal world; and the people
of the early ages of this world understood them.
275
The people in this age, are like the old miser, whose latter end
was drawing nigh; he had saved a good purse of gold, but he was
blind and could not see it, so he requested the attendants to
bring him the gold that he might put his hand on it; when he laid
his hand upon it, he could go to sleep. He possessed the negative
of true riches. Again, they are like the man who found a lump of
gold which weighed 100 pounds, the last that was heard of him
was, he was sitting upon it, offering a great price to the
passers by for something to eat, and swearing that if he had to
starve to death, he would stick by the gold, and die a rich man.
If he had understood the principles of life--the principles of
true riches, he could have commanded that gold in California, in
England, or anywhere else; but he had no power over it, and died
like a fool, no doubt. What good was his gold to him? He had not
the power of endless life in him, particles which compose his
body and spirit will return to their native element. I told you
some time ago what would become of such men. But I will quote the
Scriptures on this point, and you can make what you please of it.
Jesus says, he will DESTROY death and him that hath the power of
it. What can you make of this but decomposition, the returning of
the organized particles to their native element, after suffering
the wrath of God until the time appointed. That appears a
mystery, but the principle has been in existence from all
eternity, only it is something you have not known or thought of.
When the elements in an organized form do not fill the end of
their creation, they are thrown back again, like brother
Kimball's old pottery ware, to be ground up, and made over again.
All I have to say about it is what Jesus says--I will destroy
Death, and him that hath the power of it, which is the devil. And
if he ever makes "a full end of the wicked," what else can he do
than entirely disorganize them, and reduce them to their native
element? Here are some of the mysteries of the kingdom.
276
On the other hand, let us take the affirmative of the question;
and inquire what is life and salvation? It is to take that course
wherein we can abide for ever and ever, and be exalted to
thrones, kingdoms, governments, dominions, and have full power to
control the elements, according to our pleasure to all eternity;
the one is life, and the other is death, which is nothing more or
less than the decomposition of organized native element. There
can be no such thing as power to annihilate element. There is one
eternity of element, which can be organized or disorganized,
composed or decomposed; it may be put into this shape or into
that, according to the will of the intelligence that commands it,
but there is no such thing as putting it entirely out of
existence.
276
I never studied philosophy to any great extent, but on one
occasion I had a kind of a confab with Professor Orson Pratt, who
endeavoured to prove that there was empty space, I supposed there
was no such thing. He thought he had proved it; but I thought he
had not proved a word of it, and told him the idea was folly.
After hearing a good many arguments from him, and other men, his
colleagues in learning, I wished them to tell me where empty
space was situated, that I might tell the wicked, who wish to
hide themselves from the face of him that sitteth upon the
throne, where to go, for they will then be where God is not, if
they can find empty space. To argue such a question as that,
would be, to confute my own arguments in favor of other truths I
have advocated, and oppose my own system of faith. We believe
that God is round about all things, above all things, in all
things, and through all things. To tell about empty space is to
tell of a space where God is not, and where the wicked might
safely hide from His presence. There is no such thing as empty
space.
276
Remember, that true riches--life, happiness, and salvation, is to
secure for ourselves a part in the first resurrection, where we
are out of the reach of death, and him that hath the power of it;
then we are exalted to thrones, and have power to organize
element. Yes, they that are faithful, and that overcome, shall be
crowned with crowns of eternal glory. They shall see the time
when their cities shall be paved with gold; for there is no end
to the precious metals, they are in the native element, and there
is an eternity of it. If you want a world of the most precious
substance, you will have nothing to do but say the word, and it
is done. You can macadamize streets with it, and beautify and
make glorious the temples. We can then say to the elements,
"Produce ye the best oranges, lemons, apples, figs, grapes, and
every other good fruit." I presume we do not draw a single breath
that there are not particles of these things mingled in it. But
we have not the knowledge now to organize them at our pleasure.
Until we have that power we are not fully in possession of the
true riches, which is the affirmative of the question, and the
negative of the question is no riches at all in reality.
276
Well, brethren, I think I have stood out first rate. When I rose
I did not think I could speak over ten minutes. May the Lord God
bless you, and have mercy upon the world, and upon this people,
that we may be saved in His kingdom. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, February 14, 1853
Brigham Young, February 14, 1853
BUILDING TEMPLES.
An address delivered by President Brigham Young, on the Temple
Block,
Great Salt Lake City, February 14, 1853.
277
If the congregation will give me their attention, I will detain
them but a short time. Our history is too well known to render it
necessary for me to enter into particulars on the subject this
morning. Suffice it to say, to this congregation, that we shall
attempt to build a temple to the name of our God. This has been
attempted several times, but we have never yet had the privilege
of completing and enjoying one. Perhaps we may in this place, but
if, in the providence of God, we should not, it is all the same.
It is for us to do those things which the Lord requires at our
hands, and leave the result with Him. It is for us to labor with
a cheerful good will; and if we build a temple that is worth a
million of money, and it requires all our time and means, we
should leave it with cheerful hearts, if the Lord in His
providence tells us so to do. If the Lord permits our enemies to
drive us from it, why we should abandon it with as much
cheerfulness of heart as we ever enjoy a blessing. It is no
matter to us what the Lord does, or how He disposes of the labor
of His servants. But when He commands, it is for His people to
obey. We should be as cheerful in building this temple, if we
knew beforehand that we should never enter into it when it was
finished, as we would though we knew we were to live here a
thousand years to enjoy it.
277
If the inquiry is in the hearts of the people--"Does the Lord
require the building of a temple at our hands?" I can say that He
requires it just as much as ever He required one to be built
elsewhere. If you should ask, "Brother Brigham, have you any
knowledge concerning this? have you ever had a revelation from
heaven upon it?" I can answer truly, it is before me all the
time, not only to-day, but it was almost five years ago, when we
were on this ground, looking for locations, sending our scouting
parties through the country, to the right and to the left, to the
north and the south; to the east and the west; before we had any
returns from any of them, I knew, just as well as I now know,
that this was the ground on which to erect a temple--it was
before me.
277
The Lord wished us to gather to this place, He wished us to
cultivate the earth, and make these valleys like the Garden of
Eden, and make all the improvements in our power, and build a
temple as soon as circumstances would permit. And further, if the
people and the Lord required it, I would give a written
revelation, but let the people do the things they know to be
right. Permit me to ask the question--do you not know that it is
your duty to accumulate your daily bread, to cease your
wickedness? Are not these duties required at your hands? Do you
not know this of yourselves? There is not an individual in this
assembly that does not understand this, that is not as well
convinced of it as I am.
278
Concerning revelations pertaining to building temples, I will
give you the words of our beloved Prophet while he was yet living
upon the earth. Many of us that are here to-day, were with him
from the commencement of the church. He was frequently speaking
upon the building of temples in Kirtland, Missouri, and Illinois.
When the people refused in Kirtland to build a temple, unless by
a special revelation, it grieved his heart that they should be so
penurious in their feelings as to require the Lord to command
them to build a house to His name. It was not only grievous to
him, but to the Holy Spirit also. He frequently said, that if it
were not for the covetousness of the people, the Lord would not
give revelations concerning the building of temples, for we
already knew all about them; the revelations giving us the order
of the Priesthood make known to us what is wanting in that
respect at our hands. If you should go to work to build a
dwelling house, you know you would want a kitchen, a buttery,
sitting rooms, bedrooms, halls, passages, and alleys. He said,
you might as well ask the Lord to give revelation upon the
dimensions and construction of the various apartments of your
dwelling houses, as upon the erection of temples, for we know
before hand what is necessary.
278
Concerning this house, I wish to say, if we are prospered we will
soon show you the likeness of it, at least upon paper, and then
if any man can make any improvement in it, or if he has faith
enough to bring one of the old Nephites along, or an angel from
heaven, and he can introduce improvements, he is at liberty so to
do. But wait until I dictate, and construct it to the best of my
ability, and according to the knowledge I possess, with the
wisdom God shall give me, and with the assistance of my brethren;
when these are exhausted, if any improvement can be made, all
good men upon the earth are at liberty to introduce their
improvements. But I trust this people do not require commanding,
every day of their lives, to pray, to do unto others as they
would that others should do unto them: I trust they do not want a
special command for this; if not, upon the same principle, they
will not want any commandment upon the subject of building a
temple, more than what is before them.
278
A few words to this people, upon the principles which were laid
before them yesterday, in the tabernacle. One thing is required
at the hands of this people, and to understand which there is no
necessity for receiving a commandment every year, viz.--to pay
their tithing. I do not suppose for a moment, that there is a
person in this Church, who is unacquainted with the duty of
paying tithing, neither is it necessary to have a revelation
every year upon the subject. There is the law--pay one tenth. I
wish to say to you, and I wish you to tell your neighbors, if
there is any man or woman who do not want to pay their tithing,
we do not want they should. It is for your particular benefit,
and that of every individual upon the face of the earth. To me,
as an individual, it is no matter whether you build a temple or
not; I and my brethren have received our endowments, keys,
blessings--all the tokens, signs, and every preparatory
ordinance, that can be given to man, for his entrance into the
celestial gate.
279
The Prophet's feelings were often wounded because he was under
the necessity of giving commandments concerning duties that were
already before the people, until the temple was completed; but
had he not done so, the temple would not have been built; had he
waited until the minds of the people were opened, and they were
led to see and do their duty, without commandment, he would have
been slain before the keys of the Priesthood could have been
committed to others, but the Lord put it into his heart to give
this power to his brethren before his martyrdom.
279
If the people will pay their tithing, we have all the means we
can ask or wish for. If the tithing is paid, we do not want the
brethren and sisters to give up their surplus property, for there
will be a great surplus in the storehouse of the Lord. This is
what is required of this people, not to give all they have,
though it should be constantly upon the altar, but to be ready,
if required; but if the people will pay their tithing punctually,
there will be an abundance, yes, and a surplus. For me to ask the
people if they will give their surplus property, would be
useless. I shall not ask any such question, but I shall now ask
the people to pay their labor tithing, that we may excavate this
foundation, and prepare for the stone work by the 1st of April. I
expect to see a great turn out, no doubt we shall have all the
help we can require.
279
While the brethren are before me, let me say, that we cannot
commence to lay rock here without time, and we cannot get the
stone for the foundation without the railroad from this place to
the quarry is completed; these two items must be attended to.
This is sufficient to say upon that matter.
279
Let us revert for a moment to the past, to the years we have
spent in toil and labor, though very agreeably. Seven years ago
to-morrow, about eleven o'clock, I crossed the Mississippi river,
with my brethren, for this place, not knowing, at that time,
whither we were going, but firmly believing that the Lord had in
reserve for us a good place in the mountains, and that He would
lead us directly to it. It is but seven years since we left
Nauvoo, and we are now ready to build another temple. I look back
upon our labors with pleasure. Here are hundreds and thousands of
people that have not had the privileges that some of us have had.
Do you ask, what privileges? Why, of running the gauntlet, of
passing through the narrows. They have not had the privilege of
being robbed and plundered of their property, of being in the
midst of mobs and death, as many of us have.
279
Only be faithful, brethren and sisters, and I promise that you
shall have all such privileges as shall be for your good. You
need not be discouraged, or mourn, because you were not in
Jackson County persecutions, or were not driven from Ohio,
Missouri, and Illinois, and stripped, robbed, and plundered of
all your property. Do not mourn and feel bad, because you were
not in Nauvoo; have no fears, for if the word of the Lord is
true, you shall yet be tried in all things, so rejoice, and pray
without ceasing, and in every thing give thanks, even if it is in
the spoiling of your goods, for it is the hand of God that leads
us, and will continue so to do. Let every man and woman sanctify
themselves before the Lord, and every providence of the Almighty
shall be sanctified for good to them. I will now close my
remarks.
Journal of Discourses / Journal of Discourses, Volume 1 / Orson
Pratt, July 25, 1852
Orson Pratt, July 25, 1852
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.
280
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--
280
"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."
280
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.
281
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.
281
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."
281
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.
281
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.
282
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.
282
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. 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.
283
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?
283
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.
283
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.
283
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?
283
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.
284
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.
284
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.
284
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.
284
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.
285
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.
285
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.
286
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.
286
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.
287
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. 66 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.
287
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.
288
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.
288
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."
288
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.
288
"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.
289
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."
289
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.
290
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.
290
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.
290
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.
290
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."
291
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 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.
291
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.
291
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."
291
The earth is to die; it has already received certain ordinances,
and will have to receive other ordinances for its recovery from
the fall.
291
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.
292
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 beginning. 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.
292
By and by 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 follies, 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.
292
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.
292
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.
293
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.
293
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.
293
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.
294
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.
294
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.
294
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.
294
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.
Journal of Discourses / Journal of Discourses, Volume 1 / Heber
C. Kimball, October 7th, 1852
Heber C. Kimball, October 7th, 1852
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.
295
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.
295
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.
295
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.
295
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.
296
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.
296
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.
296
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.
297
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.
297
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.
Journal of Discourses / Journal of Discourses, Volume 1 / Parley
P. Pratt, July 10, 1853
Parley P. Pratt, July 10, 1853
"MORMONISM."
A discourse delivered by Parley P. Pratt, in the Tabernacle,
Great Salt Lake City, July 10, 1853.
297
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.
297
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.
297
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.
298
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.
298
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.
298
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.
298
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?
299
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."
299
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.
299
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.
299
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.
299
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.
299
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.
300
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.
300
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.
300
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.
300
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.
301
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? Suppose 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?"
301
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 buried 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.
301
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.
301
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."
301
T
his 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.
302
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.
302
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.
302
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.
302
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.
303
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.
303
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?
303
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.
303
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?
303
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.
303
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.
304
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?
304
"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."
304
"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.
304
"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."
304
"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.
305
"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.
305
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.
305
"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?
305
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.
306
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 ofjoy, 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."
306
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? 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
county--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.
306
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.
306
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.
306
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.
307
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.
307
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?
307
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.
307
"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.
308
"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.
308
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.
308
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."
308
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---."
309
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.
309
May God bless you all. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, February 20, 1853
Brigham Young, February 20, 1853
THE PRIVILEGES AND BLESSINGS OF THE GOSPEL.
A discourse delivered by President Brigham Young at the
Tabernacle,
Great Salt Lake City, February 20, 1853.
310
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.
310
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,
incontrovertible 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.
311
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 visions 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.
311
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.
312
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.
312
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."
313
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.
313
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.
314
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.
314
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.
314
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.
314
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.
315
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 apostatized 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.
315
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.
316
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.
316
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.
316
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.
316
May the Lord God of Israel bless you, and save you in His
kingdom, is my prayer. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 /
Franklin D. Richards, October 6, 1853
Franklin D. Richards, October 6, 1853
ADVICE TO IMMIGRANTS.
An address delivered by Elder Franklin D. Richards,
at the General Conference,
Great Salt Lake City, October 6, 1853.
316
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.
316
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.
317
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.
317
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.
317
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.
317
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.
317
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 tomorrow 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 tomorrow.
318
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.
318
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.
318
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.
319
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.
319
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.
320
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.
320
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 percent 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.
320
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.
320
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.
321
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.
321
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.
321
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.
321
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.
322
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.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, October 6, 1853
Brigham Young, October 6, 1853
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.
322
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.
322
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.
322
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.
323
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.
323
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!
323
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?
323
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.
323
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."
324
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.
324
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 started for,
or not; things are different here to what I expected to find
them, &c."
324
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.
324
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.
324
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.
324
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.
324
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.
325
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.
325
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.
325
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."
325
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.
325
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.
325
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.
326
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.
326
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.
326
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.
326
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."
326
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.
326
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.
326
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.
327
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.
327
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.
327
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.
327
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.
327
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.
327
May the Lord bless you. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Orson
Pratt
Orson Pratt
THE EARTH--ITS FALL, REDEMPTION, AND FINAL DESTINY--THE
ETERNAL BODE OF THE RIGHTEOUS.
A discourse by Professor Orson Pratt.
328
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.
328
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.
328
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.
328
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.
328
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.
328
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.
329
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.
329
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.
329
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.
329
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.
330
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.
330
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.
330
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.
330
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.
330
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.
330
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?
331
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.
331
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.
331
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.
331
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.
332
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.
332
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.
332
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.
332
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.
333
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.
333
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.
333
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!
333
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.
333
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.
333
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
percent 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 the new earth for his everlasting inheritance, need
have no fears of 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.
334
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.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, December 5, 1853
Brigham Young, December 5, 1853
COMPREHENSIVENESS OF TRUE RELIGION--THE SAINTS BUT STEWARDS.
A discourse delivered by President Brigham Young,
at Great Salt Lake City,
December 5, 1853.
334
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.
334
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.
334
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.
335
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.
335
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.
335
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.
336
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 worldly 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.
336
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."
336
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.
337
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.
337
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.
338
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.
338
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.
338
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.
338
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.
338
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.
339
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.
339
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."
340
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.
340
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.
340
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.
340
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.
341
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.
341
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.
341
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.
341
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.
Journal of Discourses / Journal of Discourses, Volume 1 /
Jedediah M. Grant, August 7, 1853
Jedediah M. Grant, August 7, 1853
UNIFORMITY.
A discourse by Elder Jedediah M. Grant, delivered in the
Tabernacle,
Great Salt Lake City, August 7, 1853.
341
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.
341
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.
341
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.
342
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.
342
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.
342
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.
342
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."
342
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.
342
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?
342
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.
342
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?
343
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?
343
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?
343
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.
343
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.
343
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?
343
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?
343
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.
344
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.
344
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.
344
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?
344
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.
344
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?
344
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.
344
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?
344
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.
344
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.
345
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.
345
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.
345
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?
346
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:--.
346
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.
346
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."
346
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.
346
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.
346
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 sucotash. What a uniform
course they have taken!
346
But are the inhabitants of the earth the only portion of nature
that is not uniform? No.
346
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.
346
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.
347
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.
347
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?
347
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."
347
"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.
347
"And do you Mormons in the Valley believe and advocate the same
doctrines that Joseph Smith did?"
347
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.
347
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.
347
Says one, "I like it very well, if you did not gather together,
and suffer Brigham Young to lead you like one man."
347
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.
348
"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.
348
"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.
348
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.
348
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.
348
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."
348
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.
348
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.
349
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.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, July 10, 1853
Brigham Young, July 10, 1853
LIFE AND DEATH, OR ORGANIZATION AND DISORGANIZATION.
A discourse by President Brigham Young, delivered in the
Tabernacle,
Great Salt Lake City, July 10, 1853.
349
Life and death are set before us, and we are at liberty to choose
which we will.
349
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.
349
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.
349
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.
349
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.
349
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.
350
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.
350
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.
350
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.
350
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.
350
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.
351
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.
351
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.
351
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.
351
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.
352
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.
352
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.
352
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.
353
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.
353
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.
353
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.
353
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.
353
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.
353
I do not desire to talk any more at this time.
Journal of Discourses / Journal of Discourses, Volume 1 / Heber
C. Kimball, November 14, 1852
Heber C. Kimball, November 14, 1852
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, November 14, 1852.
354
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.
354
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.
355
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.
356
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.
356
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.
357
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.
357
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?
358
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.
358
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.
358
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."]
358
There, Bishops, I will deliver up the meeting into your hands.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, August 1, 1852
Brigham Young, August 1, 1852
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.
358
As there is still a little time which may be occupied to our
benefit this morning, I arise to improve it.
359
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.
360
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.
360
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.
360
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.
361
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.
361
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.
361
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.
362
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.
362
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.
362
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 in
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.
362
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."
362
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.
363
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.
363
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.
363
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.
363
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.
363
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.
364
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.
364
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.
364
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."
364
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.
365
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.
365
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.
365
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."
365
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.
Journal of Discourses / Journal of Discourses, Volume 1 / John
Taylor, April 19, 1854
John Taylor, April 19, 1854
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.
365
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.
366
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.
366
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.
366
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.
367
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.
368
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."
368
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.
369
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.
370
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.
370
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."
370
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.
370
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.
371
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 carcasses 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.
371
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.
371
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.
372
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.
372
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.
373
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?
373
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.
373
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.
373
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?
374
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.
375
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."
375
"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."
375
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.
375
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.
375
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.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, December 16, 1851
Brigham Young, December 16, 1851
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, December 16, 1851.
376
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.
376
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.
376
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.
376
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.
376
Brethren and sisters, I feel to bless you in the name of the
Lord. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Orson
Hyde, April 9, 1853
Orson Hyde, April 9, 1853
SANCTIFICATION--ECONOMY--APOSTATES--THE WOLVES AND THE SHEEP.
An address delivered by Elder Orson Hyde in the Tabernacle,
Great Salt Lake City, April 9, 1853.
71
We have been listening to a very interesting discourse from
brother Pulsipher. His remarks were truly appropriate when
speaking upon the subject of sanctification.
71
I want to say a little more touching that principle. If I
understand it correctly, it means a purification of, or a putting
away from, us, as individuals, and as a community, everything
that is evil, or that is not in accordance with the mind and will
of our heavenly Father.
71
Sanctification has also an eye to our own preservation for
usefulness--for executing, carrying forward, and perpetuating the
work of the Most High God.
71
We have been hearing that this is a fruitful valley. The blessing
of the Lord descends upon the mountains, and abundantly flows
into the Valley, causing it to spring forth, and produce whatever
is necessary to sustain life.
71
I wish to observe here, that so bountiful have been the
productions of the fields of our farmers, that after they have
harvested their grain, they have not taken care of it, but have
thrown it together in a very loose and careless manner. From want
of proper respect for the temporal blessing of heaven, hundreds
of bushels of grain have been wasted, to which many who are here
to-day can testify. In consequence of this, and some other
causes, flour can scarcely be bought for six dollars per
hundred-weight. A short time ago it was sold in great quantities
at the rate of three dollars per hundred to the stores, and now
there is hardly bread enough in Israel to supply the wants of our
children. Why is this waste? A little more care should be
exhibited by the farmers for the products of the soil.
72
If God our heavenly Father has given us temporal blessings in the
due course and order of nature, we ought to hold them sacred, and
be as prudent and economical of them as we are of a precious
truth revealed from heaven by the agency of an holy angel from
the presence of God. I know not which to prize the most, the
blessings of the earth which pertain to the sustenance of these
bodies, or the blessings of heaven that give food to the mind;
for they are all the blessings of heaven to me and to you. I look
upon every blessing as the gift of Jehovah, as the Apostle James
wrote anciently, "every good and perfect gift cometh from the
Father of lights, with whom there is no variableness, neither
shadow of turning," whether it be wheat, corn, flocks, herds,
houses, lands, wives, or children; we can obtain none of these
things independent of this blessing; neither can we make one hair
white or black, or add one cubit to our stature, without it is by
the blessing of our Father in heaven.
72
Sometimes for want of proper care in keeping a secure fence,
cattle break through, and destroy the fruits of our toil. I hope,
as the time of sowing seed is at hand, that we shall remember
these things. And let me say further, that a good fence is the
most effectual "Stray Pound Law" that can exist. If there are any
so circumstanced as not to be able to walk up to the full extent
of these instructions, let us, however, try to do a little more
than we have done heretofore, and by a little extra exertion
secure to ourselves an additional amount of comfort, and have a
little more to contribute to the building up of the Temple of
God, in which operation we may be sanctified. Brethren, bear
these things in mind.
72
We have heard, of late, a great deal about stray cattle,
stealing, dissension, and apostacy. I have not spoken upon the
subject, I believe, from this stand; at the same time I have my
feelings and views in relation to these matters, and I wish now
to express them by introducing a figure, from which you may draw
your own conclusions.
72
Now sanctification means, not only the purifying of the heart by
prayer, and by acts of obedience to God, but it means also to
purify a people, and purge from their midst that which is evil. I
will suppose a case, viz., that here is a large flock of sheep
out on the prairie, and here are shepherds also to watch over
them with care. It is generally the case that shepherds are
provided with most excellent dogs, that understand their
business--their duty in relation to the flock. It has been said
by some, that shepherd dogs should be reared with the sheep, and
suck the milk from them, and thus partake of their nature; that
the child not only draws its nourishment from the woman, but from
the same source conceives a strong attachment, a kindred feeling
and sympathy, for the fountain of its life. How this is I cannot
say; I have heard the observation, but those who understand and
know concerning this matter, can properly appreciate the remark
in relation to it.
72
Suppose the shepherd should discover a wolf approaching the
flock, what would he be likely to do? Why, we should suppose, if
the wolf was within proper distance, that he would kill him at
once with the weapons of defence which he carries; in short, that
he would shoot him down, kill him on the spot. If the wolf was
not within shot, we would naturally suppose he would set the dogs
on him; and you are aware, I have no doubt, that these shepherd
dogs have very pointed teeth, and they are very active, very
sensitive to know when the flock is in danger. It is sometimes
the case, perhaps, that the shepherd has not with him the
necessary arms to destroy the wolf, but in such a case he would
set his faithful dogs on him, and by that means accomplish his
destruction.
73
Is this true in relation to the shepherd, and the flock, and the
dogs? You can all testify to its truth. Now was Jesus Christ the
good shepherd? Yes. What the faithful shepherd is to his sheep,
so is the Saviour to his followers. He has gone and left on earth
other shepherds who stand in the place of Jesus Christ to take
care of the flock. When that flock is out on the prairie, and the
pasture range extending broad and green before them, and
completely cleared of wolves, is not that sanctified and
cleansed, when there is nothing to hurt or destroy them? I ask if
one wolf is permitted to mingle with the flock, and unmolested
proceed in a work of destruction, will he not go off and tell the
other wolves, and they bring in a thousand others, more wicked
and ravenous than themselves? Whereas, if the first one should
meet with his just deserts, he could not go back and tell the
rest of his hungry tribe to come and feast themselves upon the
flock.
73
Now don't say that brother Hyde has taught strong things, for I
have only told you what takes place between the shepherd and the
flock, when the sheep have to be protected.
73
If you say that the Priesthood or authorities of the Church here
are the shepherd, and the Church is the flock, you can make your
own application of this figure. It is not at all necessary for me
to do it.
73
It is all the same to me whether they want to destroy the flock,
or destroy, steal, and carry off the property of the flock. If
you steal my team, which is my means of living, you might just as
well kill me at once. It is like this--:Brother Hyde, I will not
disturb, molest, or harm you, or any of the rest of your
brethren; but we will take you out on the bleak and comfortless
prairie, and leave you there to starve or freeze to death, and
take possession of your property." You might as well destroy us
at once as take us where we should starve. It would be much
better to take our heads off at once than to subject us to a
lingering death. Says the Apostle, to the flock over which the
Holy Ghost had made him overseer--"The time will come when
grievous wolves will enter in among you, not sparing the flock,
and even of yourselves will men arise speaking perverse things to
draw disciples after them." &c.
73
I will tell you a feeling that I have every cherished, though
some may think I speak contrary to my real sentiments; because in
certain circumstances I spoke in defence of a certain individual,
which heaven knows whether he be guilty or innocent. Perhaps my
zeal carried me beyond mediocrity, if it did that will be
overruled for my good, for it may show me who among my friends
are my enemies. At the same time my feelings are these--the best
way to sanctify ourselves, and please God our heavenly Father in
these days, is to rid ourselves of every thief, and sanctify the
people from every vile character. I believe it is right; it is
the law and practice of our neighbouring state to put the same
thing in execution upon men who violate the law, and trample upon
the sacred rights of others. It would have a tendency to place a
terror on those who leave these parts, that may prove their
salvation when they see the heads of thieves taken off, or shot
down before the public. Let us clear up the horizon around us;
and then, like the atmosphere after the thunder storm has spent
its fury in the tops of the mountains, becomes purified; and a
calm sun-shine pervades the whole. I believe it to be pleasing in
the sight of heaven to sanctify ourselves and put these things
away from our midst.
73
I have delivered the sermon I wanted to preach. I told the
President I wished to preach a sermon of about twenty minutes
long, and I believe I am at an end of it, inside of the time. I
bequeath these remarks to you in the name of Jesus my master,
with the best feelings of a heart devoted to your good. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, September 11, 1853
Brigham Young, September 11, 1853
CONFIDENCE--ADVICE TO EMIGRANTS--DANGER IN PROSPERITY.
An address delivered by President B. Young in the Tabernacle
Great Salt Lake City, September 11, 1853.
74
After giving you a brief explanation of the feelings of those who
profess to be Saints, I wish to give a little counsel--as I have
frequently done before--to new comers.
74
I am acquainted with the general disposition of mankind, and also
considerably acquainted with the traditions under which their
minds, feelings, passions, judgments, or I will comprehend the
whole by saying their consciences, have been formed by parents,
teachers, ministers, and others, who have exercised an influence
over the young and tender mind; these things are familiar to me
in a great degree, and have been for many years. I see them
manifested each day I live. The branches of the tree shoot forth,
and bear their fruit, and men can judge of the nature of the
tree, by its fruit.
74
The feelings and sentiments of this people, the Latter-day
Saints, are varied; they are far from being of one heart, and of
one mind, of one judgment, and of one desire; but I have no doubt
they come nearer to it, than any other community upon the face of
the earth. This we know.
74
In reality, the inhabitants of the earth do not vary so much in
their sentiments as they do in the explaining of them to each
other. This I have good reason to believe; when feelings and
ideas are explained, people vary more in language than in
sentiment, yet they differ widely in their sentiments, feelings,
customs, habits, and manner of life.
74
With regard to the kingdom of heaven now on the earth, of which
we form a part, we admit the kingdom of God has come; many of us
believed that years ago, who believed Joseph Smith was a Prophet,
who believed he had power and authority to establish it on the
earth. What were the feelings of the people, almost universally,
in the infancy of this Church? Men of science and talent in this
Church believed--or they said they believed--honestly, truly, and
with all their hearts, that Joseph Smith did not understand
anything about temporal matters. They believed he understood
spiritual things--that he understood the Spirit of the Lord, and
how to build up the spiritual kingdom among men; but when
temporal matters were talked of, men were ready to decide at
once, that they knew more than the Prophet about such matters;
and they did so decide.
75
Were you to ask how many times men did so, who did so, and on
what occasions they did so, I could answer you, for I am
conversant with every circumstance that transpired, pertaining to
temporal matters, from the first of my acquaintance with Joseph
Smith, as a Prophet of the Lord. The first Elders of this Church
decided that Joseph did not understand temporal matters. The
first Bishops of this Church said they believed with all their
hearts, that they understood temporal matters far better than the
Prophet Joseph. Are these the feelings of the people at the
present time? They are not, but right to the reverse. I could
have said then, the same that I could say now, if Joseph was
living--if he could have been believed, and confidence could have
been placed in him, with regard to temporal matters, wealth would
have been poured into the laps of this people, to overflowing.
75
The remark that was made this morning is a true one, although the
matter referred to is small, apparently, but it is a fact, there
was not enough confidence in the people to satisfy them that the
Prophet knew how to handle money, or what to do with it; they did
not believe he knew how to manage temporal affairs. This lack of
confidence brought poverty and distress upon the whole people.
75
When men came into our midst, who shut up the bowels of their
compassion, and held their money with an iron fist, they were
held in communion with us, our faith was exercised for them, we
mingled with them, and gave them fellowship for a time, yet one
man, with his covetousness, tied up the whole people. In many
instances, men were cut off for their covetousness, and because
they had not confidence in the Prophet, and held their substance
when means were wanted to carry on the work of God, to send the
Gospel to distant lands, to sustain the poor, build houses, and
accomplish that which was necessary to be done. While this means
was withheld, it brought the whole Church under condemnation, for
this reason all had to suffer.
75
This was in the days of the Prophet Joseph. Have the people
reformed since then? Perhaps a few of them have; and again,
perhaps a great many of them have not. Many have not had an
opportunity to reform, as there is a considerable portion of this
community who have not had an acquaintance with the Prophet; they
never associated with him, they have not had an opportunity of
sustaining his hands. Again, there is a certain portion of the
people who were associated with him. What would the people do
now, if they by their voice could call him back to their midst?
Would they be willing to lay their substance at his feet? I very
much doubt it. He was poor, harassed, distressed, afflicted, and
tormented with law suits upon law suits, persecution upon
persecution, and thus it cost thousands and hundreds of thousands
of dollars to keep him alive, which a few had to sustain. Is this
affliction upon them now? It is not. The scene is reversed. And
as the people once thought, that many by one man could be made
poor, they now believe, by one man many will be made rich. At the
present day I do not know where the opportunity is to prove the
people.
75
There are individuals here, and members of the Church, that when
they come up to this land, are very careful to leave their
substance behind them. And if they have money to lend, they are
very careful to lend it to persons who do not belong to the
Church. There are such present to-day. They are fearful and
unbelieving. They did not believe in the days of Joseph that he
could tell them the truth. But if you asked them if they believed
Joseph was a Prophet, and if God sent him to build up the
kingdom,--"O yes," would be their reply; and yet they had not
confidence to ask him what they should do with the thousands in
their possession. These are a few facts in the life and
experience of the Prophet Joseph.
76
How is it now? Have the people confidence? They say they have.
Are they willing to take counsel? They say they are. As it was
observed here this morning, when we wish anything done, the
people are ready and willing to raise their hands to accede to
the propositions made by their leaders. Do you remember what I
told you a few sabbaths ago--this whole people are willing to
receive counsel, but who of them are willing to carry it out to
the very letter? The future will prove that. It is not proven by
sitting on your seats and simply raising your hands, as a token,
a covenant, a witness to God and angels that you are ready to
take counsel, and also carry it out.
76
For men of principle, and seemingly of good sense, to believe the
Prophet Joseph, who was inspired to build up the kingdom of God
temporally as well as spiritually, did not know as much about a
picayune as about God's spiritual kingdom, about a farm as about
the New Jerusalem, is folly in the extreme, it is nonsense in the
superlative degree. Those who entertain such ideas ought to have
their heads well combed, and subjected to a lively course of
friction, that peradventure a little common sense might dawn upon
their confused ideas.
76
Consult your own judgments in such matters. Do you think that God
would set a man to lead his people who does not know as much
about a picayune or a farm, as about God's spiritual kingdom, or
the New Jerusalem? Shame on those who would entertain such ideas,
for they debase and corrupt the hearts of the community who
imbibe them. According to the sentiments of some of the
Latter-day Saints, the Lord must have become wonderfully high
minded in the last days; I should think he has become too proud,
according to their belief, to notice farms and merchandise, and
other little affairs and transactions that pass around us. He
used to notice the very hairs of our heads that fell, and the
sparrows; He took care of the ravens, and watched over the
children is Israel, and supplied all their temporal wants; but we
say now, He does not condescend to such small matters, having
given us an understanding, and we know what to do. Are not these
the feelings of the people? I could refer to some little things
by way of example, but it would hit somebody rather too publicly.
76
Let me ask that brother, if you have not thought in your heart,
you would not go to brother Brigham for counsel, for fear he
would counsel you to go to some place you do not want to go?
Still you say, "I believe this is the kingdom of God, and I do
not want to come in contact with brother Brigham, I do not wish
to meet him, for fear he should come in contact with my
calculations, and what I have decided upon in my mind." I could
put my hand upon some of you who entertain such thoughts.
76
I will refer you now to the counsel I wished to give the brethren
who have lately come into the city from the East. I have
heretofore counselled new comers, to go to the South, or to the
North, for we have settlements 360 miles, North and South.
76
Many of the people here have their friends, who have come in this
season, and some are still on the plains, who will be in in a few
days. I have been in the habit of saying to the brethren--You
take one hundred families and settle in such a place; and you
take fifty and settle in yonder place; but I never have given
such counsel for the guidance of the brethren, that it has not
raised one continual whining, saying, "I want to go to another
place, for there is somewhere you want me to go that I do not
like;" or, "I rather think brother Brigham thinks I am not tried
and proven sufficiently, and he wants to put me in circumstances
to finish trying me." That is the reason I want you to go here or
there, and the reason why you complain; for when men are
thoroughly tried, they are ready to go to any place where they
are told to go, and when they are told.
77
My counsel now to new comers is, to do just what you have a
mind to, and go where you please, IF YOU CAN. You may go and
settle in any part of the Territory that you please; and
furthermore, you may go to California if you wish.
77
I have told you what you may do, I will now tell you what you may
not do. You may try to gather a little company, and go to settle
a place where there are no inhabitants. You cannot, with my
consent, go to any place, unless it is to a city, that is, or
will be walled in. If you go from this city, go to a
neighbourhood where you can be defended from the ravages of
Indians or other evil designing persons.
77
Brother David Fullmer, this morning, talked about working all our
lives upon a wall, if it were necessary; but the wall we
contemplate making here, is not a breakfast spell. I calculate to
keep walling until the mountains around us become an impregnable
defense. What we have now on hand is not a circumstance. I will
venture to say, that brother Parley P. Pratt has got a job on
hand infinitely more extensive than the walling in of the whole
territory of Utah. His work was given to him sixteen years ago,
by the Prophet Joseph Smith, in the Kirtland Temple. Parley P.
Pratt has yet to build temples in old Scotland. The Scotch
brethren might say, "What is the use then of our coming to these
distant valleys, so far from our native country?" Had you not
better write to your brethren who are still in Scotland to stay
where they are, think you? He has to build temples there of
greater magnitude than we have yet contemplated. When he will do
it I do not know; it is certain he will do it if he is faithful;
but whether he will do it after the earth is glorified, or before
that time, I do not know.
77
I have a word to say to the sisters who have lately come into our
city. Do not allow your fathers, your husbands, and your
brothers, to go to any place to settle, unless it is walled in,
or in some other way made perfectly capable of defending you and
themselves from the attack of Indians, or those who would seek to
destroy you and your property. If they want to drag you off to
some place where you will be exposed to the ravages of Indians,
tell them you are going to stay where you are, and then ask them
what they are going to do about it. It is not my general practice
to counsel the sisters to disobey their husbands, but my counsel
is--obey your husbands; and I am sanguine and most emphatic on
that subject. But I never counselled a woman to follow her
husband to the devil. If a man is determined to expose the lives
of his friends, let that man go to the devil and to destruction
alone.
78
You have got my counsel. You need not, any of you, ask my counsel
to run over to the west mountains to settle, for there are plenty
alone there already. If you have not elbow room enough, rub my
elbows, I can rub as hard as you can. I can tell you something
you never have yet thought of. You may number all the families in
this city, and with them their cattle and flocks, and there is
more ground within its precincts, if properly cultivated, than
would support them all from year to year. There are not
inhabitants enough in the city to cultivate the land in it, as it
should be. Look around and see the hundreds of acres that have
not been cultivated at all; one bushel to ten has not been
raised, that might have been, on the lots that the people have
pretended to cultivate. Be not afraid of being too close
together. The men or women who enjoy the Spirit of the Lord,
never feel themselves crowded by that spirits, or by those who
possess it; and they never will. When disturbance and difficulty
occur, it is because of the opposite spirit, which is a
contentious spirit; and those persons who possess it may expect
to be crowded when they get to hell, as much or more than they
are here; they will not have as much elbow room there as they
have here, perhaps.
78
The Latter-day Saints ought not to feel so. Our cities are open,
our streets are wide, and we have the sweet mountain air, and a
healthy country. Do not be afraid to live together. What kind of
air did you breathe, who lived in eleven, twelve, and fourteen
story houses in your native country? If you could live in such
confined circumstances, why cannot you live here, while breathing
air as sweet, I may say, as the New Jerusalem.
78
I have told you my mind, you can now do as your own minds shall
dictate, if you think proper, and be responsible for the same. I
have frequently thought, what would be the consequence in this
community, were we to be as strict now, as the authorities of the
Church once were? for it used to be, if a man did not obey
counsel after it was given him, he was cut off from the Church.
Do you not think we are lenient, easy, and forgiving? Let us be
kind to each other, and cultivate the spirit of peace, and seek
diligently to know the will of God. How can you know it? In
matters pertaining to yourselves as individuals, you can obtain
it directly from the Lord; but in matters pertaining to public
affairs, His will is ascertained through the proper channel, and
may be known by the general counsel that is given you from the
proper source.
78
I have told you heretofore what I am afraid of, (and, in reality
I am not afraid of anything else,) which is incorporated in the
idea--See that ye forget not the Lord your God. If this people
will serve Him with all their heart, mind, and strength, they
have nothing to fear from this time henceforth and for ever. You
are not to be overcome by your enemies, or put down and trampled
under foot, if you will do this, and continue to be humble before
the Lord your God. In doing this, no power under the heavens can
disturb this people.
78
If I have any knowledge touching the condition of this people at
the present time, and the way they are taught, led, counselled,
and dictated by those who go before them to open up the way, it
is directly opposite of that we saw in the days of Joseph the
Prophet. He was full of sorrow, trouble, poverty, and distress;
but now the people are led into riches, by the example, counsel,
advice, and dictations of their leaders. They are on the high way
to wealth; and there is danger in it. Here are men that never
knew enough of the principles of economy to gather substance or
save anything to themselves, until within a few years back; but
now they are becoming rich in a moderate point of view. We do not
expect to become wealthy like the Rothschilds, or some other
large capitalists of Europe. This people are gathering much
substance around them, which is a principle of heaven--a
principle of Zion, but there is a fear within us lest it cause us
to forget our God and our religion. Whether we have much or
little, let it be on the altar, for it is all the Lord's, whether
this people know it or not. Joseph Smith said to this people,
that all the wisdom he had was received from the hand of the
Lord. All the knowledge, wisdom, economy, and every business
transaction pertaining to human life in connection with the
spiritual kingdom of God on the earth, is given unto us as
individuals, or as a community, from the liberal hand of God.
79
Do you realize this? Or will some of you say, "It is my own
wisdom and economy that have accomplished this or that?" If you
do, beware, lest the Lord withdraw the light of His spirit from
you, that you be left in darkness, and your former judgment,
wisdom, and discretion be taken from you. If we receive good, it
is of the Lord; then let us serve him, and love him with a true
heart. As to the world, they may do as they please, for we care
not for it anyhow. Let this people cleave unto the Lord, and
righteous principles, and all is right and well.
79
May the Lord bless you. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / George
Albert Smith, July 4, 1852
George Albert Smith, July 4, 1852
THE NAUVOO LEGION--CIVIL AND RELIGIOUS RIGHTS.
A speech delivered by Mr. George A. Smith, in the Tabernacle,
Great Salt Lake City, on the anniversary of the Fourth of July,
1852.
79
As a humble private from the ranks of the Deseret mountaineers of
the Nauvoo Legion, I have the honor, though unexpectedly, to rise
and offer a few of our feelings in view of the great matters
which have been presented before us this day, and of the great
events of which this is the anniversary. From the remarks of the
gentlemen who have occupied this stand previous to my rising, we
might think, that a people who have been driven, and who have
suffered so many difficulties, robbings; shaking of the ague,
catching birds with hands, and for a time living on crickets,
&c., that we would be very lean and poor; but my friends, I think
I am a pretty fair specimen of the privates who compose the
Nauvoo Legion. The experiment has been tried of living in the
deserts, of wandering among mountains, and of solving the
philosophical problem of almost living upon the air; and it has
answered exceedingly well.
79
It is with the greatest pleasure that I address you; for I can
assure you that the Nauvoo Legion view with the strictest
jealousy, every violation of the provisions of the federal
constitution; every infringement of the rights of the people is
regarded by the Nauvoo Legion with the most fiery indignation.
Whenever the rights of a religious body are invaded--whenever the
privileges of a civil community are trampled upon with
impunity--whenever any man in power, or any man out of power
shall trample upon the provisions of that legacy bequeathed us by
our ancestors, there rises in us all unbounded indignation; for
our fathers' legacy was sealed with their blood, and we are
determined to maintain it inviolable. When an executive of a
state rises up and assumes to himself a dignity and a power that
no autocrat of all the Russias dare presume to exercise, and
issues a bloody order as did L. W. Boggs, for the utter
extermination of all the "Mormons;" men, women, and children,
that may belong to, or be in any way connected with them, it
raises the indignation of the Nauvoo Legion to an unbounded
pitch.
80
What is more curious than all the rest; it frequently occurs
in all governments that corruption arises among the people; the
people become corrupt, and to a great extent, it must affect the
government also; no matter how good its form may be, the
corruptions that arise among the body of the people, must in a
great measure paralyze the head of the government. The Roman
Catholics in Philadelphia were attacked by a lawless mob, and
thousands turned out to demolish their churches and dwellings,
and murder their people, and the perpetrators of such deeds are
suffered to go unpunished--this fills the Nauvoo Legion with
burning indignation. The legacy bequeathed to us by our
forefathers was a constitution which will protect every man in
his civil and religious rights; and where this Legion is, woe to
him that infringes upon these constitutional liberties. Being
called upon without reflection, or time to prepare a speech; and
not possessing the requisite talents for preparing notes, I must
give you what I have to say in an off-hand style.
80
Men will rise up in distant countries, and say that the
inhabitants of these mountains are rebellious. Rebellious!
against what? Against the power of mobs, lawless robbery, and the
infringement and violation of the constitution of the United
States--against the lawless destruction of property and
life--against the deprivation of human beings of religious
liberty--that is what we are rebellious against; and the Nauvoo
Legion are ready to rebel against every aggression of this kind,
as long as there is one drop of blood left in their veins.
80
These bayonets now before me have been carried upon the shoulders
of these men to extend "the area of the American Liberty," over
4000 miles, suffering almost every kind of distress and fatigue;
sometimes travelling on foot over a hundred miles of desert, from
water to water. Such a march has not been equalled by any body of
infantry in the world; and General Kearney said, that there was
no other set of troops in his army that could endure such
service.
80
Talk of rebellion! or want of loyalty! men might as well say the
sun does not shine, as to argue that this people are enemies to
their country's freedom. There is a spirit of religious
intolerance that has arisen in the minds of a great many men
against this people in the present age; they say, "you shall
think as I think, or damn you, we'll destroy you." General Joseph
Smith, the commander of our Legion, was treacherously murdered,
and his noble brother by his side also, while under the pledge of
safety of Governor Thomas Ford. The grandfather of that murdered
general, (murdered while under the sacred pledge of the State of
Illinois,) his paternal grandfather, I say, was at the elbow of
Colonel Ethan Allen, at Ticonderoga, and with Stark at
Bennington; and his maternal grandfather was in the first naval
battle, and at the elbow of the first Commodore of the American
navy, when the first naval battle was fought by Americans against
Great Britain, and served during the entire war. Why was he
murdered? Because he thought different from his neighbors.
Religious toleration was not in accordance with the feelings of
narrow minded men; he must be butchered--basely murdered--and to
accomplish it the faith of a sovereign state had to be pledged.
We love the constitution of the United States in its
organization; but we detest southern secession, and northern
disunion, or anything that would be calculated to destroy our
glorious Union, and the institutions which have been sealed by
the blood of our fathers.
81
Gentlemen, appearing as I appear in your midst, lean though I may
be, (Mr. Smith now weighing 230 lbs.,) I will tell you that I
have the honor of having descended from an officer of the
revolution, who marched 150 miles under the command of General
Morgan, from the battle of the Cow Pens, with nothing to eat but
the raw hide belt of his cartridge box. That cannot be the cause
of my fine appearance; but it must be the noble living my
ancestors have had, when fighting for the liberties we enjoy this
day, in these mountains. And although I have passed through so
many trials and afflictions to get here, having been driven out
of three dwelling houses in different states, by mob force; as
many times deprived of my property; and having buried most of my
family from suffering on the plains; been three days at a time,
without taking food, that there is now scarcely a hair left on my
head between me and heaven; yet I am on hand, and with the Nauvoo
Legion, rejoice that there is a place amid the mountains where
men are free to enjoy civil and religious liberty and truth.
Truth and Liberty forever! Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, March 27th, 1853
Brigham Young, March 27th, 1853
JOSEPH, A TRUE PROPHET--APOSTATES--DREAM, ETC.
An address delivered by President Brigham Young in the
Tabernacle,
Great Salt Lake City, March 27th, 1853.
81
I do not know that I can speak so that you can hear me, as you
perceive something affects my throat; I wish, however, to say a
few words to you this morning; I would like to say
considerable--a good many words, but perhaps a few will answer.
81
There are a goodly number in the congregation, who have been
acquainted with this Church and kingdom from its rise, and that
knew Joseph in his first career in the Gospel. There are many
here that have been in the Church for fifteen, sixteen, and some
more than twenty, years. I have been in the Church, wanting a few
days of twenty-one years, and there are a considerable number
that I know have been in it longer than I have. They knew
Joseph--they knew him from week to week, and from year to year,
they knew what he did, they knew how he spake, they knew the
spirit he possessed, they were acquainted with it, it is the same
spirit they possess to the present day--the spirit of
"Mormonism," the spirit of the Gospel. I will ask those brethren,
and those sisters, if they believe Joseph Smith was a Prophet of
God? if they believe that he magnified his calling? I will ask
them if Joseph lived and died a Prophet of God, and what would
they answer? All men and women know, by the power of the Holy
Ghost, by the spirit they know it, by the light that is in them,
for light cleaveth to light, and truth embraces truth. These pure
attributes, as I told you here a few Sabbaths ago, stand upon
their own basis--the fabric sustains itself, but falsehood, and
that which is built upon it, will, sooner or later, fall.
82
How many witnesses could we bring, men that are upon the islands
of the sea, in foreign lands, and people scattered through the
United States, hundreds and thousands in their poverty, who are
not able to gather with the Saints; I ask, what would they
witness if they were here to-day? They would tell you, and they
would sound it so that all the world might hear, if they could,
that Joseph Smith was a man called of God to build up His kingdom
in the last days, preparatory to the coming of the Son of Man.
82
There are many witnesses here, not only witnesses of Joseph and
his career, but witnesses of Joseph of the disaffected spirits
that have come into this Church, and gone out again. Are there
witnesses of men trying to rise up and usurp Joseph's place in
his day? Yes, there are many witnesses, that many men tried it.
Are there witnesses here, of the rise and fall of men in this
kingdom? Yes, plenty of them. I have witnessed more than has been
pleasing to me. It delights me to see men come into the Church,
and magnify the Holy Priesthood, but it is a grievous matter to
see men turn away from the holy commandments delivered unto them,
gather to themselves false spirits, follow after a phantom, and
be duped by the devil--be ensnared by the power of the enemy, and
give way to it until they fall. It is a source of regret, but we
witness it, we could name many of this class.
82
Let me ask this congregation, that portion of it that was in
Jackson county; and again that portion that was in Kirtland in
the days of Joseph, and in leaving Kirtland; then those that were
in Caldwell and Davis counties, Missouri; then ask those who were
in Nauvoo in his day, and after he was slain; these portions of
my congregation which I have mentioned, I will ask, what has
produced your persecutions and sorrow? What has been the starting
point of all your afflictions? They began with apostates in your
midst; these disaffected spirits caused others to come in, worse
than they, who would run out and bring in all the devils they
possibly could. That has been the starting point and grand cause
of all our difficulties, every time we were driven. Are there not
witnesses of this, here? Yes, a good portion of this congregation
are witnesses of these things, although many of them never saw
Joseph, and were not personally acquainted with him.
82
We have been persecuted--we have built houses, made farms,
cultivated the land, broken up the wild prairie, and made it like
the Garden of Eden; we have fenced, built, and gathered substance
around us many times, and as many times have been driven from our
possessions, until we came to this inheritance which we now enjoy
in these valleys of the mountains.
82
Now think a moment, reflect, and ask yourselves what do we see
here? I am coming nearer home, I am coming to this place; what do
we see here? Do we see disaffected spirits here? We do. Do we see
apostates? We do. Do we see men that are following after false
and delusive spirits? Yes. When a man comes right out, as an
independent devil, and says, "Damn Mormonism, and all the
Mormons," and is off with himself, not to Texas, but to
California, (you know it used to be to Texas), I say he is a
gentleman, by the side of a nasty sneaking apostate who is
opposed to nothing but Christianity. I say to the former, Go in
peace, sir, go and prosper if you can. But we have got a set of
spirits here worse than such a character. When I went from
meeting, last Sabbath, my ears were saluted with an apostate
crying in the streets here.
83
I want to know if any one of you who has got the spirit of
"Mormonism" in you, the spirit that Joseph and Hyrum had, or that
we have here, would say, Let us hear both sides of the question,
let us listen, and prove all things? What do you want to prove?
Do you want to prove that an old apostate, who has been cut off
from the Church thirteen times for lying, is anything worthy of
notice?
83
I heard that a certain gentleman, a picture maker in this city,
when the boys would have moved away the wagon in which this
apostate was standing, became violent with them, saying, Let this
man alone, these are Saints that are persecuting (sneeringly.) We
want such men to go to California, or anywhere they choose. I say
to those persons, you must not court persecution here, lest you
get so much of it you will not know what to do with it. Do NOT
court persecution. We have known Gladden Bishop for more than
twenty years, and know him to be a poor, dirty curse. Here is
sister Vilate Kimball, brother Heber's wife, has borne more from
that man than any other woman on earth could bear; but she won't
bear it again. I say again, you Gladdenites, do not court
persecution, or you will get more than you want, and it will come
quicker than you want it. I say to you Bishops, do not allow them
to preach in your wards. Who broke the roads to these valleys?
Did this little nasty Smith, and his wife? No, they staid in St.
Louis while we did it, peddling ribbons, and kissing the
Gentiles. I know what they have done here--they have asked
exorbitant prices for their nasty stinking ribbons. [Voices,
"that's true."] We broke the roads to this country. Now, you
Gladdenites, keep your tongues still, lest sudden destruction
come upon you.
83
I will tell you a dream that I had last night. I dreamed that I
was in the midst of a people who were dressed in rags and
tatters, they had turbans upon their heads, and these were also
hanging in tatters. The rags were of many colors, and, when the
people moved, they were all in motion. Their object in the
appeared to be, to attract attention. Said they to me, "We are
Mormons, brother Brigham." "No, you are not," I replied. "But we
have been," said they, and they began to jump, and caper about,
and dance, and their rags of many colors were all in motion, to
attract the attention of the people. I said, "You are no Saints,
you are a disgrace to them." Said they, "We have been Mormons."
By and bye, along came some mobocrats, and they greeted them
with, "How do you do, sir, I am happy to see you." They kept on
that way for an hour. I felt ashamed of them, for they were in my
eyes a disgrace to "Mormonism." Then I saw two ruffians, whom I
knew to be mobbers and murderers, and they crept into a bed,
where one of my wives and children were. I said, "You that call
yourselves brethren, tell me, is this the fashion among you?"
They said, "O, they are good men, they are gentlemen." With that,
I took my large bowie knife, that I used to wear as a bosom pin
in Nauvoo, and cut one of their throats from ear to ear, saying,
"Go to hell across lots." The other one said, "You dare not serve
me so." I instantly sprang at him, seized him by the hair of the
head, and, bringing him down, cut his throat, and sent him after
his comrade; then told them both, if they would behave themselves
they should yet live, but if they did not, I would unjoint their
necks. At this I awoke.
83
I say, rather than that apostates should flourish here, I will
unsheath my bowie knife, and conquer or die. [Great commotion in
the congregation, and a simultaneous burst of feeling, assenting
to the declaration.] Now, you nasty apostates, clear out, or
judgment will be put on the line, and righteousness to the
plummet. [Voices, generally, "go it, go it."] If you say it is
right, raise your hands. [All hands up.] Let us call upon the
Lord to assist us in this, and every good work.
84
After Alfred Smith was called upon to go on a mission, he
would not go, and I knew he would apostatize. Do you suppose that
after a man has refused to fulfil his calling, he can retain the
spirit of truth, and stand? He can not. They say they believe
that Joseph Smith was a Prophet raised up to establish the work
of the last days, and bring forth the Book of Mormon; and thus
they deceive. But if you will examine them you will not find
anything but contradiction to every principle of truth.
84
I felt to say this that I have said, though my throat is very
sore, but I think this exercise has done it good. I feel to say
to Jew and to Gentile, Let this people alone in these valleys of
the mountains, or you will find that which you are not looking
for. We are on the Lord's side, and we have the tools to work
with. But shall this people sink? No. The time has come that
Israel shall be redeemed, and they never shall lie trampled under
foot again. Now is the time; Joseph told us, before he was
killed, the set time to favor Zion had come. I want you to hear,
Bishops, what I am about to tell you. Kick these men out of your
wards. If you want to apostatize, apostatize, and behave
yourselves. You shall not disturb my peace, nor the peace of this
people. If you want to go to California, go, and serve Gladden
Bishop there, if you wish, but disturb not this community, or
else you will find judgment is laid to the line. Do not court
persecution, for, remember, you are not playing with shadows, but
it is the voice and the hand of the Almighty you are trying to
play with, and you will find yourselves mistaken if you think to
the contrary.
84
May the Lord bless you, my brethren; and I pray, all the time,
that we may be preserved in the truth, that when the Lord has
anything for us, we may be ready to receive it, and thus serve
Him all the day long. If we have not been driven far enough to
enjoy peace, tell me where next we can be driven to, to find it;
and if apostates follow, let them follow.
Journal of Discourses / Journal of Discourses, Volume 1 / Parley
P. Pratt, March 27th, 1853
Parley P. Pratt, March 27th, 1853
PERSECUTIONS OF THE CHURCH--APOSTATES--FREEDOM--SELF-DEFENCE.
An address delivered by Elder P. P. Pratt in the Tabernacle,
Great Salt Lake City, March 27th, 1853.
84
Brethren and Sisters--My feelings are with those who have spoken,
decidedly and firmly so. You have heard with reference to the
experience of the past. I have had an opportunity to obtain
experience in the past, and to observe as much perhaps as any one
individual now living, as it regards the Church of the Saints in
this age.
85
And I bear testimony, not only by the Holy Spirit, but by
personal observation, memory, experience, and knowledge, that
what has been said is true, strictly speaking, in all its
bearings, in regard to the result of apostacy, as it relates to
persecutions, breaking up, robbing, plundering, suffering, and
martyrdom in this world.
85
The subject that has been presented here by President Young, I
have revolved over in my own mind, and reflected upon it in its
order. I remember well several scenes, and the places, he
referred to; and I do not know of one single persecution, of any
magnitude, that brought trouble and general distress upon the
people of God in this age, that was not brought about directly by
means of those that went out from ourselves, who professed to be
of us, if I may except the first trouble in Jackson County,
Missouri. I lived there at that time, and I do not personally
know, that apostates, or unlawful conduct on the part of those
professing to be Saints, was the particular agent of bringing
about that persecution. I do not know, so far as my own
acquaintance with the circumstances is concerned, but that may be
an exception. I do not recollect but what the world there,
without aid from apostates, arose up and did what they did.
85
[Mr. Pratt's mind was refreshed by a person in the stand, that
there was an apostate who wrote a book previous to that
persecution.] I now recollect there were some writers, among
which was a Mr. Booth, that had been ordained to the Priesthood
in this Church. He published things well calculated to bring on
persecution. There might have been others also.
85
But I was speaking of personal actors, there, in the county. It
was not then, as generally is the case, or as it has been since,
aided by those from among ourselves. In all the general
persecutions, from that time to the present, I do not recollect
of a single instance, that the general storm was not brought
about by men from among ourselves, professing the name,
membership, and Priesthood of the Latter-day Saints, traitors to
the cause that they professed to believe. This was the direct
means of the suffering, and the breaking up, of the community in
Kirtland; of the breaking up of the community in, and the
expulsion of them from, Missouri. It was the direct means of this
past persecution which led to the martyrdom of the Prophet, and
the destruction of many others; the plundering of millions, the
burning of our Temple, and our migration to this country. We came
here for peace. We are now in a place where the extended desert,
and snow clad mountains, widely intervene on every side between
us and our neighbors, that they may not tread on our toes, and
that we may not tread on theirs.
85
We know who led us here. It was not only the Almighty God, by His
matchless providence, but by His servant--he that stands at the
head of this people, and those that were with him. These were
they that led us here--that so counselled and arranged and
organized our local matters, that we have been sustained here,
and have been fed, clothed, sheltered, and preserved. We have
obtained our local, political rights and privileges, and have
been enabled to preserve them inviolate in the face of all the
opposition, lies, and slanders, which have been so industriously
circulated.
85
Many of us here, as well as many who sleep in the dust, have been
worn out in industriously accumulating property, making homes,
and being deprived of them by violence and robbery. We have spent
our lives in making homesteads, fencing, improving, cultivating,
&c., without enjoying the fruits of our labors.
86
Sooner than be subjected to a repetition of these wrongs, I, for
one, would rather march out to-day and be shot down. These are my
feelings, and have been for some time. Talk about liberty of
conscience! Have not men liberty of conscience here? Yes. The
Presbyterians, Methodists, Quakers, &c., have here the liberty to
worship God in their own way, and so has every man in the world.
People have the privilege of apostatizing from this Church, and
of worshipping devils, snakes, toads, or geese, if they please,
and only let their neighbors alone. But they have not the
privilege to disturb the peace, nor to endanger life or liberty;
that is the idea. If they will take that privilege, I need not
repeat their doom, it has been told here to-day, they have been
faithfully warned.
86
Why is it that these apostates wish to cram down people's
stomachs that which they loathe? That which the have no wish
either to hear, think about, or digest? If the people of a
neighborhood, ward, or city, wish to speak, hear, or worship, or
to discuss any subject, they have public and private buildings,
school houses, churches, or assembly rooms in abundance. Why,
then, are our streets disturbed by tumults, railings, slanderous,
abusive, and treasonable language, under the name of preaching?
If the city, or a large portion of its citizens, wish to discuss
any general principle, here is the Tabernacle, and yonder is the
State-House, or the Theatre--all owned by the people, and under
their control. Where is the need, then, of preaching in the
streets. But where is the city or community to be found, who wish
to discuss that which they already know and understand? As to
this man, or rather "thing," called Gladden Bishop, and his
pretended visions and revelations, I know him of old. I knew him
in Ohio, some eighteen or twenty years ago. I remember his name.
My memory is poor in names, many of you know; but when there is
something associated with a name, that stamps it strongly on my
mind, I am not apt to forget it. I scarcely ever heard that name
in my life, that it was not associated with some imposition or
falsehood in the name of the Lord. If he was tried before the
Councils of the Church, he would confess that he had lied, in
pretending to visions, angels, and revelations, and ask
forgiveness. If he was excommunicated, he would join again, &c.
86
I never heard of him in any other light as a man or a "thing"
that crept in from time to time among the Saints, with attempts
to deceive the people with one imposition or another.
86
His difficulty all the time was, that the people would not be
deceived by him. I will not put him on a level with other
apostates. Where can we find one of them that has not had some
influence? I know of no one that had not some followers for
awhile, although none could keep them; but I never knew Gladden
Bishop to gain a single follower among his personal acquaintance.
He was disfellowshipped, and received on his professions of
repentance, so often, that the Church at length refused to admit
him any more as a member. These apostates talk of proof! Have we
not proved Joseph Smith to be a Prophet--a restorer, standing at
the head of this dispensation? Have we not proved the Priesthood
which he placed upon others by the command of God?
86
I see no ground, then, to prove or to investigate the calling of
an apostate, who has always been trying to impose upon this
people. It is too late in the day for us to stop to inquire
whether such an outcast has the truth.
86
We have truths already developed, unfulfilled by us--unacted
upon. There are more truths poured out from the eternal fountain,
already, than our minds can contain, or than we have places and
preparations to carry out. And yet we are called upon to
prove--what? Whether an egg that was known to be rotten fifteen
years ago, has really improved by reason of age!!
87
"You are going to be destroyed," say they, "destruction
awaits this City!" Well! What if we are? We are as able to be
destroyed as any people living. What care we whether we are
destroyed or not? These old tabernacles will die of themselves,
if let alone.
87
We have nothing to fear on that head, for we are as well prepared
to die as to live. One thing we have heard to-day, and I am glad
to hear it. We shall not be destroyed in the old way--as we have
been heretofore. We shall have a change in the manner, at least.
We shall probably be destroyed standing, this time, and not in a
sitting or lying position. We can die as well as others who are
not as well prepared! I am glad that while we do live we shall
not submit to be yoked or saddled like a dumb ass. We shall not
stand still to see men, women, and children murdered, robbed,
plundered, and driven any more, as in the States heretofore. Nor
does God require it at our hands. That is the best news we have
heard to-day.
87
You may say, Wait till an enemy forms a league with others for
your destruction. We would do this, if we did not know the spirit
that actuates our enemies. Ignorant of this, we might sit down
and wait till men did actually cut our throats, in order to prove
them. But if you will manifest to me a spirit in any person, I
will tell you where that spirit leads, and so can President Young
and his Counsellors, and every true-hearted Saint who has
experience in the operations of spiritual powers. We will try to
act in time, and not suffer the spirit of destruction to ripen in
our midst.
87
It is not enough for people to have liberty to worship according
to sectarianism, Judaism, heathenism, and everything else, but
they wish the liberty to stab you to the heart.
87
It is policy not to wait till you are killed, but act on the
defensive while you still live. I have said enough on this
subject.
87
I rejoice in living with this people. As brother Kimball said,
this was his heaven. It is mine. There might be a better people,
but we can't find them--they are not known upon the earth, in
mortal flesh. If we find a better people we shall have to wait
till people grow better.
87
If we should find a better people before ourselves are grown
better, we could not live among them, and that would be the hell
of it. We have found a people as good as we are, and we are
agreed to live together. The light of truth has united us, and
the spirit has baptized us into a degree of oneness. The world
thinks we are one in the highest sense of the term; but God sees
that there is much room for us to improve in oneness. Where shall
we begin to improve? I don't know of anything better calculated
to improve our union than to have some wide meshes in the net, to
let those slip through who don't wish to be gathered, and to
unite with the rest. There is an accumulation here of the good
and the bad, the chaff and the wheat, the tares and the good
grain, the good and bad fish which the Gospel net gathers. The
only safe way is for the good and bad to be separated. I like to
see the roads open, the snow disappear from the kanyons, that
spirits not congenial to the Gospel of peace may go as many roads
as there are points of the compass. Such movements give
opportunity for the Saints to draw the cords of union still
closer. May God bless you all. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, June 13th, 1852
Brigham Young, June 13th, 1852
MARCH OF "MORMONISM"--THE POWER OF GOD AND THE WISDOM OF
MAN--GOOD
AND EVIL INFLUENCES--THE LAW OF INCREASE
A discourse delivered by President Brigham Young, in the
Tabernacle,
Great Salt Lake City, June 13th, 1852.
88
As there is more time which remains to be improved this morning,
I will offer a few remarks to the congregation, feeling thankful
for this privilege, and for all others that I enjoy from day to
day.
88
We have had the pleasure this morning of hearing the truth of the
work of the last days declared, with the testimony of one of the
servants of the Lord, (Ira Ames), who has had an experience of
twenty years in this Church. There are many others who also have
had a lengthy experience, and some who have not had more than six
months' trial, but who have, in that short time, obtained an
experience which has given them sufficient information to satisfy
them that there is a God in this work, that a Supreme Power has
attended the Gospel of salvation, or what is called "Mormonism,"
from its rise to this day. I say to all, both Saint and sinner,
that there is not an individual who has heard the sound of the
Gospel of Salvation, the report of this work of the last days, of
the coming forth of the Book of Mormon, and of the mission of
Joseph Smith, but the Spirit of the Lord in a greater or less
degree accompanied that report with power, and with the testimony
of its truth, no matter as to the character of the individual,
nor yet whether he admits and embraces the truth. If he has heard
it in its simplicity and purity, the weight of testimony which it
bears along with it, carries conviction to his mind that it may
be true, although, through the influence of the world, of evil
associations in life, or the instigations of the enemy of all
righteousness, those convictions and impressions may be swept
away, which, if exercised at the time, in sincerity, with full
purpose of heart to know the truth, would have substantiated the
matter to his entire satisfaction. A weight of testimony always
accompanies the promulgation of the Gospel of Salvation.
89
Brother Ames has said that "'Mormonism' will progress." If it
does not, God will be dethroned, for when He undertakes to do
anything, it will be done, notwithstanding every opposing
influence. When the wicked have power to blow out the sun, that
it shines no more; when they have power to bring to a conclusion
the operations of the elements, suspend the whole system of
nature, and make a footstool of the throne of the Almighty, they
may then think to check "Mormonism" in its course, and thwart the
unalterable purposes of heaven. Men may persecute the people who
believe its doctrines, report and publish lies to bring
tribulation upon their heads, earth and hell may unite in one
grand league against it, and exert their malicious powers to the
utmost, but it will stand as firm and immovable in the midst of
it all as the pillars of eternity. Men may persecute the Prophet,
and those who believe and uphold him, they may drive the Saints
and kill them, but this does not affect the truths of "Mormonism"
one iota, for they will stand when the elements melt with fervent
heat, the heavens are wrapt up like a scroll, and the solid earth
is dissolved. "Mormonism" stands upon the eternal basis of
omnipotence. Jehovah is the "Mormonism" of this people, their
Priesthood and their power; and all who adhere to it, will, in
the appointed day, come up into the presence of the King Eternal,
and receive a crown of life.
89
While speaking the other day to the people, I observed that "the
race was not to the swift, nor the battle to the strong," neither
riches to men of wisdom. I happened to cast my eyes upon Ira
Ames, who was sitting in the congregation, I knew he had been in
the Church a considerable length of time, I have been personally
acquainted with him for twenty years. My eye also caught many
more of the first Saints at the same time. These men know that
"Mormonism" is true, they have moved steadily forward, and have
not sought to become noted characters, as many have; but, unseen
as it were, they have maintained their footing steadily in the
right path. I could place my hand upon many in this congregation,
who will win the race, though they are not very swift, to outward
appearance, and they make not great pretensions; they are found
continually attending to their own business. They do not appear
to be great warriors, or as if they were likely to win the
battle. But what is their true character? They have faith to-day,
they are filled with faith, their words are few, but they are
full in integrity. You will find them to-morrow as they were
yesterday, or are to-day. Visit them when you will, or under
whatever circumstances, and you find them unalterably the same;
and finally when you have spent your life with them, you will
find that their lives throughout have been well spent, full of
faith, hope, charity, and good works, as far as they have had the
ability. These are the ones who will win the race, conquer in the
battle, and obtain the peace and righteousness of eternity.
89
I would inquire if the congregation recollect the text for the
season. Let every man who preaches it act according to it
himself. If those who speak, do so by the Spirit of the Lord,
they will speak according to the text, for it is impossible ever
to depart from it if they remain in the truth. If they live to
it, their whole lives will aim directly to the one grand object,
namely, to be encircled, wrapt up, and surrounded with the
knowledge of God; that will make them one, (according to the
text), prepare them to do unto others as they would that others
should do unto them, to keep the whole law of the Father and the
Son, and all the laws of the Celestial Kingdom which have been,
or ever will be, revealed, and to meet the Saviour at his coming.
91
It yields solid satisfaction to hear men testify of the truth of
the Gospel. It is always peculiarly interesting to me to hear the
Saints tell their experience. It is to me one of the best of
sermons to hear men and women relate to each other how the Lord
has wrought upon their understanding, and brought them into the
path of truth, life, and salvation. I would rather hear men tell
their own experience, and testify that Joseph was a Prophet of
the Lord, and that the Book of Mormon, the Bible, and other
revelations of God, are true; that they know it by the gift and
power of God; that they have conversed with angels, have had the
power of the Holy Ghost upon them, giving them visions and
revelations, than hear any other kind of preaching that ever
saluted my ears. If I could command the language and eloquence of
the angels of God, I would tell you why, but the eloquence of
angels never can convince any person that God lives, and makes
truth the habitation of his throne, independent of that eloquence
being clothed with the power of the Holy Ghost; in the absence of
this, it would be a combination of useless sounds. What is it
that convinces man? It is the influence of the Almighty,
enlightening his mind, giving instruction to the understanding.
When that which inhabits this body, that which came from the
regions of glory, is enlightened by the influence, power, and
Spirit of the Father of light, it swallows up the organization
which pertains to this world. Those who are governed by this
influence lose sight of all things pertaining to mortality, they
are wholly influenced by the power of eternity, and lose sight of
time. All the honor, wisdom, strength, and whatsoever is
considered desirable among men, yea, all that pertains to this
organization, which is in any way independent of that which came
from the Father of our spirits, is obliterated to them, and they
hear and understand by the same power and spirit that clothe the
Deity, and the holy beings in His presence. Anything besides that
influence, will fail to convince any person of the truth of the
Gospel of salvation. This is the reason why I love to hear men
testify to the various operations of the Holy Spirit upon
them--it is at once interesting and instructive. When a subject
is treated upon with all the calculation, method, tact, and
cunning of men, with the effusions of worldly eloquence, before a
congregation endowed with the power of the Holy Ghost, and filled
with the light of eternity, they can understand the subject,
trace its bearings, place all its parts where they belong, and
dispose of it according to the unalterable laws of truth. This
makes all subjects interesting and instructive to them. But the
case is quite different with those whose minds are not opened and
instructed by the power of God. Sermonizing, dividing, and
subdividing subjects, and building up a fine superstructure, a
fanciful and aerial building, calculated to fascinate the mind,
coupled with the choicest eloquence of the world, will produce no
good to them. The sentiments of my mind, and the manner of my
life, are to obtain knowledge by the power of the Holy Ghost.
91
If all the talent, tact, wisdom, and refinement of the world had
been sent to me with the Book of Mormon, and had declared, in the
most exalted of earthly eloquence, the truth of it, undertaking
to prove it by learning and worldly wisdom, they would have been
to me like the smoke which arises only to vanish away. But when I
saw a man without eloquence, or talents for public speaking, who
could only say, "I know, by the power of the Holy Ghost, that the
Book of Mormon is true, that Joseph Smith is a Prophet of the
Lord," the Holy Ghost proceeding from that individual illuminated
my understanding, and light, glory, and immortality were before
me. I was encircled by them, filled with them, and I knew for
myself that the testimony of the man was true. But the wisdom of
the world, I say again, is like smoke, like the fog of the night,
that disappears before the rays of the luminary of day, or like
the hoar-frost in the warmth of the sun's rays. My own judgment,
natural endowments, and education bowed to this simple, but
mighty testimony. There sits the man who baptized me, (brother
Eleazer Miller.) It filled my system with light, and my soul with
joy. The world, with all its wisdom and power, and with all the
glory and gilded show of its kings or potentates, sinks into
perfect insignificance, compared with the simple, unadorned
testimony of the servant of God. Jesus said, "Consider the lilies
of the field," behold the splendid, yet simple beauty of their
clothing; even Solomon, the greatest, and wisest of earthly
kings, who swayed his sceptre so as to be admired and feared by
all nations--he, in all his glory could not compare with one of
these lilies, which you can sever from its native stem, with the
least effort, admire for a moment, and then toss it from you. All
that is considered valuable, precious, glorious, or magnificent
among men, cannot even compare with that lily, which you tread
under your feet, for beauty and excellence.
91
The glory of man is fleeting as the twilight, and like the
"baseless fabric" of a dream, it vanishes away. It is fitly
compared in the Scriptures to the power of the grass when it is
cut down, which whithers and is gone forever, but when the
Almighty sheds forth His Spirit upon an individual, or upon a
people, the vision of their mind is opened, so as to discern
between the things pertaining to this organization, and those
pertaining to organizations which are brought forth in other
spheres, all things are made new to them, for all things in the
heavens and on the earth are in the power of the Almighty, and
can only be revealed unto mortals, in their proper light, by the
power of the Holy Ghost.
91
While brother Ames was relating his experience previous to
believing and embracing the faith of the Gospel, and the few
words of conversation that passed between him and brother George
Curtis, this question occurred to my mind--"What causes men and
women, whose minds have been unaccustomed to reflect upon
theological subjects, to speak so intelligently as soon as the
Spirit of the Lord touches their understanding?" The experience
of most of the congregation can answer this question. You are the
oracle of the Spirit, the repository of the intelligence that
comes from another state of existence invisible to the natural
eye; of the influence that produces an effect without revealing
the cause, and is therefore called a miracle. You are already
acquainted with my views upon the doctrine of miracles. In
reality there can be no miracle, only to the ignorant. There are
spiritual agents, invisible to the natural eye, not only in us,
but in the elements, in the heavens above, and in the earth
beneath, who are continually producing effects, the cause of
which we cannot comprehend.
92
Does the experience of this people teach them what that is, which
causes men and women to speak that which is wrong? Many of them,
but not all, understand it tolerably well. Paul could not explain
it though he was one of Gamaliel's household servants, and
probably swept his house, or cleaned his sandals. However, he had
an opportunity of learning much, but, with all his learning and
talent, he could not explain this matter any better than his
uneducated brethren. When he would seek the Lord with all his
heart, he found something in the way, which endeavoured to
overcome him, and block up his path, when he pursued the course
of righteousness; and the only way he could explain it was by
saying "when I would do good, evil is present with me." This evil
is with us, it is that influence which tempts to sin, and which
has been permitted to come into the world for the express purpose
of giving us an opportunity of proving ourselves before God,
before Jesus Christ our elder brother, before the holy angels,
and before all good men, that we are determined to overcome the
evil, and cleave to the good, for the Lord has given us the
ability to do so. Consequently, when the evil is present with me,
I have a little fighting to do, I must turn and combat it until
it is eradicated from my affections, as well as from my actions,
that I may have power to do all the good I wish to perform. Every
person is capable of this, all can bridle their tongues, and
cease from every evil act from this time henceforth and forever,
and do good instead.
92
There is an old maxim, and in many cases an excellent one, it is,
"think twice before you speak, and three times before you act."
If we train ourselves to think what we are about to do, before we
do it, and have understanding to know, and power to perform the
good, we can thereby avoid the evil that is present with us. When
the enemy makes war with me, I am thrown on the defensive, and if
I use my weapons skilfully, and with firmness of purpose, my
antagonist must yield to me the victory, the Lord being my
helper. The Scriptures say--"Rebuke the devil, and he will flee
from you." This is the duty of every Saint. When evil is present
with us, we must overcome it, or be overcome by it. When the
devil is in our hearts, tempting us to do that which is wrong, we
must resist him, or be led captive by him. When brother Ames,
without giving himself time to pause or think, said to the person
who presented the Gospel to him--"I do not want to hear one word
about 'Mormonism,'" it was the evil in him that caused him so to
speak. Man is endowed with power and wisdom sufficient, if he
will exercise them, to hush to silence his tongue, and cause his
hands to cease their operations. His feet may be swift to shed
blood, but he has power to pause, and combat and conquer the
enemy; for good is present with him also, and he is influenced in
a greater or less degree, by the Spirit of the Lord. You
experience these two opposites of good and evil in yourselves
every day you live, you are tried, tempted, and overtaken in sin,
by saying and doing that which is wrong. Now from this time,
henceforth, pause, and, whatever you do, let it be done in a
spirit of reflection, never again act in haste, but let your
actions always be the result of mature consideration. "Do not
hurry me," is one of the prominent characteristics of my history.
I frequently exhort the brethren not to be in a hurry, for we
shall not stop here, we are only hunting for the grave, and there
is no fear but we shall find it.
92
We have embraced the Gospel, and are professedly Latter-day
Saints, but evil will introduce itself in the midst of my
brethren, then I have frequently to chastise them. There are two
thousand persons in this assembly, and if only half a dozen of
them have done wrong, I could not chastise them without appearing
to chastise the whole congregation, which in reality is not so.
By chastising the guilty, however, it is impossible to spot the
conscience of good men and women, whose hearts are clean and pure
as a piece of white paper.
92
The Lord will help those who help themselves to do right. Should
the people be determined from this time henceforth, never to do
anything but good, and should go forth to build up the Kingdom of
God, doing everything in their power to promote the cause of
truth, and never do another wrong, it would be but a short time
before this people would be a holy people, sanctified unto the
Lord. We are already the best people on earth, but we can still
improve, we are made for that purpose, our capacities are
organized to expand until we can receive into our comprehension
celestial knowledge and wisdom, and to continue worlds without
end.
93
There is another thought which strikes my mind at this moment,
upon which it will perhaps be well enough to throw out a few
ideas. It has been, and is now, believed by numerous individuals,
that the brute creation, by increase in knowledge and wisdom,
change their physical or bodily organization, through numerous
states of existence, so that the minutest insect, in the lapse of
time, can take to itself the human form, and vice versa. This is
one of the most inconsistent ideas that could be possibly
entertained in the mind of man; it is called the transmigration
of souls. It is enough for me to know that mankind are made to
improve themselves. All creation, visible and invisible, is the
workmanship of our God, the supreme Architect and Ruler of the
whole, who organized the world, and created every living thing
upon it, to act in its sphere and order. To this end has He
ordained all things to increase and multiply. The Lord God
Almighty has decreed this principle to be the great, governing
law of existence, and for that purpose are we formed.
Furthermore, if men can understand and receive it, mankind are
organized to receive intelligence until they become perfect in
the sphere they are appointed to fill, which is far ahead of us
at present. When we use the term perfection, it applies to man in
his present condition, as well as to heavenly beings. We are now,
or may be, as perfect in our sphere as God and Angels are in
theirs, but the greatest intelligence in existence can
continually ascend to greater heights of perfection.
93
We are created for the express purpose of increase. There are
none, correctly organized, but can increase from birth to old
age. What is there that is not ordained after an eternal law of
existence? It is the Deity within us that causes increase. Does
this idea startle you? Are you ready to exclaim, "What! the
Supreme in us!" Yes. He is in every person upon the face of the
earth. The elements that every individual is made of and lives
in, possess the Godhead. This you cannot now understand, but you
will hereafter. The Deity within us is the great principle that
causes us to increase, and to grow in grace and truth. The
operation once begun, strict obedience to the requirements of
heaven is necessary to obtain the end for which we were created,
therefore let us commence to do the will of God in earnest from
this time henceforth. Let the child, when he comes to
understanding, and the father communicates his will to him, say,
"Father, from this time, henceforth and for ever, I will do thy
will." So it has been, beginning with Father Adam, and so it will
continue to be the duty of his posterity who will be sanctified,
and enter into the celestial kingdom. This will cause every
person to do unto others as they would that others should do unto
them, and will make them as pure and holy in their sphere as God
is in His. Commence with it, go through the vail into eternity
with it, and still continue, and the end thereof no man on earth
knoweth, nor the angels in heaven.
93
Nothing short of the Holy Ghost will do us any lasting good. I
told you, in the beginning of my remarks, the truth as it is in
heaven, and on earth; as it is with angels, with Prophets, with
all good people, and with every sinner that dwells upon the
earth. There is not a man or woman that loves the truth, who has
heard the report of the Book of Mormon, but the Spirit of the
Almighty has testified to him or her of its truth; neither has
any man heard the name of Joseph Smith, but the Spirit has
whispered to him--"He is a true Prophet."
94
God has raised up a Prophet, brought forth the Book of Mormon,
influenced the people to lay the foundation of his kingdom,
taking two of a nation, and one of a family. When a person is
worked upon by the Spirit to believe the truth of the Gospel, the
Devil tells him it is a falsehood. And again, "the loss of my
good name" exercises a powerful influence against a person's
embracing the truth, for if he determines to adhere to
"Mormonism," his unbelieving friends take it for granted that he
is deluded. Therefore but a few prove themselves worthy of the
truth by taking the right path. Nearly all the world pursue their
own path, they will not believe the truth when it is declared to
them, nor see the light when it is before their eyes, but they
close their eyes, harden their hearts, and would rather believe a
lie that they may be damned.
94
I am experimentally conversant with the history of this Church
further back than brother Ames is, and he commenced in 1830. At
that time it was said, "Mormonism must be put down," but IT IS
NOW LARGER THAN EVER! They can only kill the body, and
"Mormonism" is not altered by that in the least. The Prophet
Joseph was the oracle through which God spoke; they slew his
body, but "Mormonism" is still the same. Had "Mormonism" been a
falsehood, the Devil and the world, instead of fighting against
it, would have sustained and built it up.
94
Perhaps I have said enough to the brethren at this time. It would
give me much pleasure if we could prevail on all the inhabitants
of these valleys, on the inhabitants of the whole earth, and on
ourselves, to cease to do evil, and learn to do well; that is all
I could wish or ask for. All I desire to live for is to see the
inhabitants of the earth acknowledge God, bow down to Him, and
confess His supremacy, and His righteous covenant. To Him let
every knee bow, and every tongue confess, and let all creation
say Amen to His wise providences. Let every person declare his
allegiance to God, and then live to it, saying--"As for me and my
house we will serve the Lord. As for me, and all I have, it is
the Lord's, and shall be dedicated to Him all my days." If this
can be done, happiness is here, angels are here, God is here, and
we are wrapped in the visions of eternity. But I am not the Lord,
and can do nothing more than others of His servants. I can do
good myself, and my brethren and sisters can do the same; we can
unitedly keep His commandments, and do His will. This is all I
desire, to make me happy here, and feel as well as I can in my
mortal body. When I see an Elder in Israel who is looked up to,
who stands high in the Kingdom of God, doing something to tarnish
his own character, and that of others, it grieves my spirit; but
when I can see all the people filled with the knowledge of God,
then all is peace, all is happiness with me.
94
May the Lord help us to live our religion, from this time
henceforth and forever. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / George
A. Smith, October 1851
George A. Smith, October 1851
PLEA OF GEORGE A. SMITH, ESQ., ON THE TRIAL OF HOWARD EGAN
FOR THE MURDER OF JAMES MONROE,
Before the Hon. Z. Snow, Judge of the First Judicial District
Court
of the United States for the Territory of Utah.
Great Salt Lake City, October Term, 1851.
95
PLEASE THE COURT, AND GENTLEMEN OF THE JURY--With the blessing of
the Almighty, although not in a proper state of health, I feel
disposed to offer a few reasons, and to present a few arguments,
and perhaps a few authorities, upon the point in question. In the
first place, I will say, gentlemen of the Jury, you will have to
bear with me in my manner of communication, being but a new
member of the bar, and unaccustomed to addressing a Jury. The
case upon which I am called to address you is one of no small
moment. It is one which presents before you, and to investigate
which involves, the life of a fellow-citizen.
95
I am not prepared to refer to authorities on legal points, as I
would have been had not the trial been so hasty; but as it is, I
shall present my arguments upon a plain, simple principle of
reasoning. Not being acquainted with the dead languages, I shall
simply talk the common mountain English, without reference to
anything that may be technical. All I want is simple truth and
justice. This defendant asks not his life, if he deserves to die;
but if he has done nothing but an act of justice, he wishes that
justice awarded to him.
95
It is highly probable that the manner in which I may present my
arguments, may be exceptionable to the learned, or to the
technical policy of modern times; be that as it may, the plain
simple truth is what I am aiming at.
96
I am happy to behold an intelligent jury, who are looking for
justice instead of some dark, sly, or technical course by which
to bias their judgment. I shall refer in the first instance to an
item of law, which was quoted by the learned prosecutor yesterday
in which he stated to this jury, that the person killed should
be, or must be, a reasonable creature. Now what dark meaning,
what unknown interpretation the learned and deep-read men of law
may give by which to interpret this language, it is impossible
for me to say; as I said before, it is the plain mountain English
I profess to talk. It was admitted on the part of the
prosecution, that James Monroe, who is alleged in this indictment
to have been killed by Howard Egan, had seduced Egan's wife; that
he had come into this place in the absence of her husband, and
had seduced his family in consequence of which, an illegitimate
child had been brought into the world; and the disgrace which
must arise from such a transaction in his family, had fallen on
the head of the defendant. This was admitted by the prosecution.
Now, gentlemen of the jury, according to plain mountain English,
a reasonable creature will not commit such an outrage upon his
fellow man; that is the plain positive truth, as we understand
things.
96
But, perhaps, this defendant is to be tried by the laws of
England, and perhaps in England they have a different
understanding of the passage. Suppose I admit it for argument's
sake. It was a point repeatedly argued and decided by Chancellor
Kent, that every honest man was a lawyer, and that the intent of
the law was to do justice. The Statute or Organic Law of Utah,
which extends the laws of the United States, and secondly, in a
degree, the laws of England, over this country, makes a
reservation in the matter, which reservation I wish you to
consider favorably, for the benefit of my client--"The laws of
the United States are hereby extended, and decreed to be in force
for said territory, so far as the same or any provision thereof
may be applicable." Now we do not consider the wise legislators
extended these laws over this territory, only that they should be
extended where they should be applicable; they no doubt supposed
they might not be applicable in certain cases, and therefore
wisely inserted that clause. Then, if a law is to be in force
upon us, it must be plain and simple to the understanding, and be
applicable to our situation.
96
I will quote history instead of law. I will go back to the time
when Rome was a young and flourishing state; when in the midst of
prosperity they thought proper to procure a code of laws; and
being wilderness men, they sent to the wise and learned Greeks
for a code of laws. The wisest lawyers of Greece were selected,
who formed first a code written upon ten tables, and finally
added two others, which were received by the Roman Senate. Now I
wish you to understand me as bringing this up by way of
illustration, knowing that these men before me are sworn to
execute justice, and if I can illustrate this to their
understanding, one point is gained, so far as it has a bearing
upon this case.
96
The laws of the twelve tables were formed for a people possessing
the Greek refinements and Greek ideas, Greek notions of right and
wrong; these laws were made according to a genius of liberty
known among that ripened confederacy. They were brought to Rome,
to a people entirely different in their genius, who placed
different values upon different points, and had different views
of right and wrong; they had to put them in force: and, let me
ask you, what was the result? Read the pages of history, and
hundreds of mourning families will tell the sad tale! The truth
is written with the blood of thousands, through taking the rules,
laws, and regulations of an old and rotten confederacy, and
applying them to a new and flourishing territory! I argue, then,
that these laws, which may have force in Old England, are totally
inapplicable to plain mountain men.
96
I want to inquire whether the genius, and the spirit, and the
actual existing principle of justice and right, which abide in
the inhabitants of these mountains, are the same as those found
among the nations of the old world? And whether such an
application of law and justice as that I have just noticed is
applicable to us?
96
In England, when a man seduces the wife or relative of another,
the injured enters a civil suit for damages, which may perhaps
cost him five hundred pounds, to get his case through; and, as a
matter of course, if he unfortunately belongs to the toiling
million, he may get twenty pounds as damages. In this case,
character is not estimated, neither reputation, but the number of
pounds, shillings, and pence alone bear the sway, which is common
in courts of all old and rotten governments.
97
In taking this point into consideration, I argue that in this
territory it is a principle of mountain common law, that no man
can seduce the wife of another without endangering his own life.
I may be asked for books. Common law is, in reality, unwritten
law; and all the common law that has been written is the decision
of courts; and every time some new decision comes up, it is
written, which you may find stacked up in the Attorney General's
office, in Great Britain. This is continuing: fresh decisions are
still being made, and new written authorities added, and
precedent upon precedent established in the courts of the United
States and Great Britain; and must we be judged by these ten
thousand books?
97
What is natural justice with this people? Does a civil suit for
damages answer the purpose, not with an isolated individual, but
with this whole community? No! it does not! The principle, the
only one that beats and throbs through the heart of the entire
inhabitants of this Territory, is simply this: The man who
seduces his neighbor's wife must die, and her nearest relative
must kill him!
97
Call up the testimony of the witness, Mr. Horner, and what does
he say? After Mr. Egan had killed Monroe, he was the first one to
meet him. Egan said, "Do you know the cause?" Mr. Horner had been
made acquainted with it; he said he advised Monroe, and told him
for God's sake to leave the train, for he did not wish to see him
killed in his train. Mr. Horner knew the common law of this
Territory: he was acquainted with the genius and spirit of this
people: he knew that Monroe's life was forfeited, and the
executor was after him, or he (the executor) was damned in the
eyes of this people for ever. "Do not leave the train," says
Horner; "I would not have you travel in it for a thousand
dollars."--Was Monroe a reasonable creature? A dog that steals a
bone will hide away; but will a man be called a reasonable
creature, when he knows the executioner is on his track, and at
the same time walk right over the law, crawl between the sheets
of a fellow-citizen, and there lay his crocodile eggs, and then
think to stow away gunpowder in a glowing furnace? If we are
called upon here to say whether a reasonable creature has been
killed, a negative reply is certain.
97
Not Mr. Horner only, who has testified that he knew the cause of
the deed, but a number of others. When the news reached Iron
County, that Egan's wife had been seduced by Monroe, the
universal conclusion was, "there has to be another execution;"
and if Howard Egan had not killed that man, he would have been
damned by the community for ever, and could not have lived
peaceably, without the frown of every man. Now we see that the
laws of England only require a civil suit for damages, in a case
of seduction; but are these laws to be applied to us who inhabit
these mountain heights? The idea is preposterous. You might as
well think of applying to us the law of England which pertains to
the sovereign lady, the Queen, alone. I will apply it, and with
much better sense: "To seduce the sovereign lady, the Queen, is
death by the law." I will say, here, in our own Territory, we are
the sovereign people, and to seduce the wife of a citizen is
death by the common law.
98
There is no doubt but this case may be questioned, but there is
an American common law, as well as an English common law. Had I
the books before me, which are at hand in the public library, I
might show you parallel instances in the United States, where
persons standing in a like position to this defendant have been
cleared. I will refer to the case of "New Jersey v. Mercer," for
killing Hibberton, the seducer of his sister. The circumstance
took place upon a public ferry-boat, where Hibberton was shot in
a close carriage in the most public manner. After repeated jury
sittings upon his case, the decision was NOT GUILTY. We will
allow this to be set down as a precedent, and, if you please,
call it American common law. I will refer to another case: that
of "Louisiana v. Horton," for the killing of the seducer of his
sister. The jury in this case also found the prisoner NOT GUILTY.
This is the common practice in the United States, that a man who
kills the seducer of his relative is set free.
98
A case of this kind came under my own observation in Kentucky. A
man, for taking the life of the seducer of his sister, was tried
and acquitted, although he did the deed in the presence of
hundreds of persons: he shot him not more than ten feet from the
Court House. I saw the prosecutor, and conversed with him, and
have a knowledge of the leading facts. I bring these instances
before the jury, to show that there are parallel cases to the one
before us in American jurisprudence; and yet, in some of the
States a civil suit for damages will answer the purpose.
98
Walker, on this subject, for instance, in the State of Ohio,
tells us in cases of this kind a civil suit may be instituted,
and a fine be imposed; the civil suit may bring damages according
to the character of the person, and that is considered an
equivalent for the crime. What is the reason that these civil
suits are tried in this way? It is because the spirit which
actually reigns in these rotten and overgrown countries is to
prostitute female virtue.
98
Go to the cities of Great Britain, where the census reports
between two and three hundred thousand prostitutes: if a man
seduces a female, no matter how it occurs, a few pence is all the
scoundrel pays. He damns the woman, who is consigned to infamy,
and compelled to linger out a short existence, and ultimately
covers her shame, seeking repose in a premature grave; and this
is the spirit and genius, not only of the people of Great
Britain, but of some of the States also. How is it here in these
mountains, where the genius, spirit, and regulations of society
are different from those old nations? Why, men are under the
necessity of respecting female chastity, when a seducer is no
more secure abroad than the dog is that is found killing sheep.
Female virtue is not protected by those old governments; but they
are corrupt institutions, which prostitute and destroy the female
character and race.
98
Just consider this matter. Are the law, the genius, the spirit,
and the institutions of a people who go in for preserving
inviolate--in perfect innocence, the chastity of the entire
female sex--are they to compare with the spirit and the genius of
communities that only value it by a few dimes? Is that law to be
executed on us? I say that the Congress of the United States have
wisely provided that the laws of the United States shall not
extend over us any further than that they are applicable.
98
The Jury will please to excuse my manner of treating this matter:
I am but a young lawyer--this is my first case, and the first
time I ever undertook to talk to a Jury in a court of justice. I
say, in my own manner of talking upon the point before you, a
fellow citizen, known among us for years, is tried for his life;
and for what? For the justified killing of a hyena, that entered
his sheets, seduced his wife, and introduced a monster into his
family! and to be tried, too, by the laws of a government ten
thousand miles from here!
99
If Howard Egan did kill James Monroe, it was in accordance with
the established principles of justice known in these mountains.
That the people of this Territory would have regarded him as
accessory to the crimes of that creature, had he not done it, is
also a plain case. Every man knew the style of old Israel, that
the nearest relation would be at his heels to fulfil the
requirements of justice.
99
Now I wish you, gentlemen of the jury, to consider that the
United States have not got the jurisdiction to hang that man for
this offence: the laws are not applicable to it; they have ceded
away the power to do that thing: it belongs to the people of this
territory; and, as a matter of course, we deny the right of this
court to hang this defendant, on principles that have been ceded
away to somebody else to act upon.
99
For instance, the learned attorney for the prosecution read a
certain item in the law of the United States yesterday to the
jury, that they might know how to act. Now this is presented to
us as a case of exclusive jurisdiction, and, as a matter of
course, no common law must be brought in, but we are called upon
to hang a man according to the customs of a nation ten thousand
miles from here, whose principles, organizations, spirit, ideas
of right and wrong, of crime and justice, are quite different
from those which prevail in this young and flourishing territory.
To enforce these laws would be highly pernicious to our
prosperity as a people, and as a nation. Therefore, Congress has
wisely provided that the people of this territory should not be
thus imposed upon; for instance, as long ago as Sept. 9, 1850,
they passed an act providing for the organization of a judiciary,
that an original jurisdiction should be acknowledged, as far as
the same be applicable to us, AND NO FURTHER. This act of killing
has been committed within the Territory of Utah, and is not
therefore under the exclusive jurisdiction of the United States.
99
I have been admitted to speak before this intelligent court, for
which I feel grateful: and I come before you, not for the pence
of that gentleman, the defendant, but to plead for the honor and
rights of this whole people, and the defendant in particular;
and, gentlemen of the jury, with the limited knowledge I have of
law, were I a juryman, I would lie in the jury-room until the
worms should draw me through the key-hole, before I would give in
my verdict to hang a man for doing an act of justice, for the
neglect of which he would have been damned in the eyes of this
whole community.
99
I make this appeal to you, that you may give unto us a righteous
verdict, which will acquit Mr. Egan, that it may be known that
the man who shall insinuate himself into the community, and
seduce his neighbor's wife, or seduce or prostitute any female,
may expect to find no more protection than the wolf would find,
or the dog that the shepherd finds killing the sheep: that he may
be made aware that he cannot escape for a moment.
99
God said to Cain, I will put a mark upon you, that no man may
kill you. I want the crocodile, the hyena, that would destroy the
reputation of our females to feel that the mark is upon him; and
the avenger upon his path, ready to pounce upon him at any moment
to take vengeance; and this, that the chastity of our women, our
wives and daughters, may be preserved; that the community may
rest in peace, and no more be annoyed by such vile depredations.
100
Should the jury feel it their duty to return a verdict in favor
of the defence, you are aware that you are borne out in this by
the precedents already set up by the Court so the United States
in the few instances I have noticed; that the jurisdiction of the
United States extending to this case, does not exist; that the
laws of the United States do not apply to it at all; and as men
who look for justice, as intelligent lawyers, knowing what is
right and wrong, must know, that a verdict, such as the defendant
desires, will alone bear justly on the case.
100
I feel very thankful to the honorable court, and to the jury, as
also to the spectators, for the audience given me; and, as I
said, in the commencement, my health not being good, I was unable
to take hold of this business so as to treat it in a manner to
satisfy myself, and do justice to the case of my client; and I
would say further, what I have said has been in my own mountain
English; what the learned prosecutor may be able to show I cannot
tell; enough has been said to show you that this defendant has a
right, upon just and pure principles, to be acquitted.
Journal of Discourses / Journal of Discourses, Volume 1 / Z.
Snow, October 1851
Z. Snow, October 1851
CHARGE OF HON. Z. SNOW, JUDGE OF THE FIRST JUDICIAL DISTRICT
COURT OF THE UNITED STATES FOR THE TERRITORY OF UTAH, TO THE
JURY, ON THE TRIAL OF HOWARD EGAN FOR THE MURDER OF JAMES MONROE.
Great Salt Lake City, October Term, 1851.
101
Gentlemen of the Jury--The grand jury, called and sworn on behalf
of the United States, having presented an indictment against
Howard Egan, for the murder of James Monroe--it becomes our duty
to proceed with the case, and if he should be convicted or found
guilty of violating the laws of the United States in this behalf,
to pass sentence against him. For the purpose of determining the
facts, you have been empannelled and sworn to give a true verdict
according to the evidence which should be given you in court. You
will readily see that your duty is important. It is the right of
the United States, the right of the citizens of this territory,
and the right of the defendant, to insist that you shall now
discharge that duty without fear, affection, or partiality. It is
the right of us all to insist that, when a crime has been
committed, the offender shall be punished by due course of law,
but not otherwise. We have no right to punish a person for a real
or imaginary wrong, except with the authority of law. The safety
of ourselves individually, and of society, depends on the correct
and faithful administration of good and wholesome laws. No one
ought to be punished unless he be guilty of an act worthy of
punishment, nor even then, unless that act has been declared to
be penal by the law of the land, and the punishment directed, nor
until he has had an opportunity of having a fair and impartial
trial, for, peradventure, he may not be guilty as alleged against
him. If the law suffered a person to be punished upon mere
rumour, or upon strong circumstance, accompanied with the
communication of our best--our bosom friends, without the usual
tests of truth which have been established, we might well pause
and wonder whereunto this would grow.
102
Gentlemen, you are the exclusive judges of the facts, and the
court is to be the judge of the law when the facts are found by
you. Murder may be defined to be, the unlawful killing of a human
being in the peace of the Republic, with malice prepense, or of
forethought, by another human being who is of sound mind and
discretion.
102
In this case, there is no pretence but that the defendant, at the
time of the alleged killing of James Monroe, was of sound mind
and discretion; so you are relieved of that part of the case.
When you retire to your jury-room, you will first proceed to
inquire form the evidence, whether or not James Monroe be dead.
If you do not find him to be dead, that ends the case, and your
verdict must be, not guilty. If you find him to be dead, you will
proceed to inquire by what means he came to his death; if by
violence, then inquire whether or not the defendant gave him the
mortal wound. If you find he did not, that ends your inquiries,
and he is entitled to a verdict of not guilty. If you find the
defendant gave him the mortal wound, you will then inquire
whether the killing was lawful or unlawful. In law every killing
of one human being by another of sound mind, is unlawful, except
such as the law excuses or justifies.
102
If a person when doing a lawful act, by accident kills another,
it is excusable homicide. If a person kills another on a sudden
attack in defence of himself, wife, child, parent, or servant, it
is excusable homicide. If the proper officer executes the
sentence of the law upon another, by taking his life pursuant to
the judgment of a court legally rendered, it is justifiable
homicide. If an officer of the law in the exercise of a
particular legal duty, is forcibly resisted or prevented, and,
without malice, kills the one who resists, it is justifiable
homicide. If a homicide be committed to prevent the forcible
commission of an atrocious crime, such as murder, robbery, rape,
&c., it is justifiable; but it is not so if done to punish the
offender after the crime has been committed. If you find any of
these in favor of the defendant, then your verdict must be, not
guilty; but if one of these things exist, then the killing, if it
has taken place, is unlawful: in that event, you will proceed to
inquire, in regard to the malice prepense, or malice
aforethought. Malice prepense, or malice aforethought, means
premeditated malice, or malice thought of, before the killing
occurred. It may be a meditation for a few moments only, or it
may be of long standing; it may be owing to injury, real or
imaginary, received from the deceased, by the accused. The law
does not permit a person to take the redress of grievances into
his own hands. Though the deceased may have seduced the
defendant's wife, as he now alleges, still he had no right to
take the remedy into his own hands. If, for seduction, the law
inflicted the punishment of death, it would not justify nor
excuse the injured party from guilt, if he inflicted death
without a judgment of the law to that effect, nor even with such
a judgment, unless he be the officer of the law appointed for
that purpose. If, as it is contended by the defendant's attorney,
he killed Monroe in the name of the Lord, it does not change the
law of the case. A man may violate a law of the land, and be
guilty, and yet, so far as he is concerned, do it in the name of
the Lord. If, as it has been contended by the district attorney,
the defendant, before he left the city, formed the design of
killing Monroe; or if he so formed the design after he left, and
before he met him; or if he formed it while in conversation with
him, it was malice prepense or aforethought. If the deceased did
seduce the defendant's wife, and begat a child with her; and if
for this the defendant killed him, in law, the killing was
unlawful.
102
Should you be of the opinion in all these things, that the
defendant is guilty, then the place in which the act was
committed becomes material. This would not in most cases affect
the general result, provided the crime be committed within the
jurisdiction of the court trying the accused.
102
The materiality in this case, arises in consequence of the
peculiar relationship of the United States courts with the courts
of the several States and Territories. The jurisdiction of the
United States courts is separate and distinct from the
jurisdiction of the State courts. But in the Territories, the
same judges sit in matters arising out of the constitution and
laws of the United States, as well as the laws of their
respective Territories. This, to me, has been the most difficult
part of the case. The Territorial courts being of a mixed
jurisdiction, partly national and partly local in their
organization, it becomes important to keep in view these two
jurisdictions. When sitting as a court of the United States, we
must try criminals by the laws of the United States, and not by
the Territorial laws; we must look to them for our authority to
punish violators of the law.
102
When sitting as Territorial courts, we must try criminals by the
laws of the Territory, and look to them for our authority to
punish. If the laws of the United States do not authorize us to
punish in a case like the present, as we are now sitting as a
United States court, the defendant, for this reason, is entitled
to a verdict of, not guilty.
102
The United States have no right to pass a law to punish
criminals, except in those cases which are authorized by the
constitution. These may be said to be national in their
character, and to extend to all places under the sole and
exclusive jurisdiction of the United States, but they do not
extend to those places within the United States, when there is an
existing State or Territorial jurisdiction, unless they are to
protect its necessary internal authorities, such as protecting
its postal arrangements, its revenue laws, its courts and
officers, and the like cases. There is a large extent of country
between this city and the Missouri river, over which the United
States have the sole and exclusive jurisdiction; and there is a
part of this same country within the jurisdiction of the State of
Missouri, and another part within the jurisdiction of this
Territory.
102
It is the right of every American citizen to have full and ample
protection in the enjoyment of life, liberty, and happiness; and
the duty of the United States, in those places where it has the
sole and exclusive jurisdiction, to extend that protecting hand
over them; and the duty of the States and Territories in their
respective jurisdictions, subject to the constitution and laws of
the United States, to extend a like protecting hand. By this you
will see that the United States, when it established the
Territorial governments, giving them the right of legislation,
created a jurisdiction within its own jurisdiction, but subject
to its supervisory control: therefore it has not the sole and
exclusive jurisdiction within the limits of the existing
Territories.
102
By the 3rd section of the act of Congress, approved April 30,
1790, chapter 9, it is enacted, "that if any person or persons
shall, within any fort, arsenal, dock-yard, magazine, or any
other place or district of country, under the sole and exclusive
jurisdiction of the United States, commit the crime of wilful
murder, such person or persons on being thereof convicted, shall
suffer death."
103
You see by this law, the crime must be committed within the
places over which the United States have the sole and exclusive
jurisdiction. You will look to the evidence given you in court
for the facts of the case; if you find the crime, if any has been
committed, was committed within that extent of country between
this and the Missouri river, over which the United States have
the sole and exclusive jurisdiction, your verdict must be guilty.
If you do not find the crime to have been committed there, but in
the Territory of Utah, the defendant, for that reason, is
entitled to a verdict of, not guilty. If, in any of these points,
you entertain doubts, you may give the defendant the benefit of
these doubts. Reasonable doubts are not merely capricious doubts,
but such as reasonable men may honestly entertain. We often have
painful duties to discharge, but ought not for this reason to
shrink from duty. It is better to bear with many wrong acts, than
for the accomplishment of a given object, to depart from the
great and well-approved principles on which mainly depend our
lives, liberty, and happiness. Gentlemen, the case for the
present, is committed to your consideration.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, May 8, 1853
Brigham Young, May 8, 1853
PRESIDENT B. YOUNG'S JOURNEY SOUTH--INDIAN
DIFFICULTIES--WALKER--WATCHING
AND PRAYER--THIEVES AND THEIR DESERTS--EASTERN
INTELLIGENCE--FINANCIAL
STATE OF THE CHURCH--GAINING KNOWLEDGE, ETC.
An address delivered by President Brigham Young, in the
Tabernacle,
Great Salt Lake City, May 8, 1853.
103
I take the liberty to occupy a short time, this morning, in
addressing my brethren and sisters.
103
I do not profess to be extensively versed in historical lore,
still I expect to be able to relate a small portion of my own
history to you this morning, referring especially to the latter
part of my life, say for three weeks past.
103
It is known by you all, that I started from this place with the
intention of journeying south to the extent of our southern
settlements, but I have returned short of performing that
journey. I will state the reasons why, that the minds of the
people may be at rest, and freed from anxiety.
104
We went to the city of Provo, in Utah Valley, where I had some
business to attend to. We tarried there a short time before
proceeding on our journey, the principal items of which I wish to
lay before the brethren, in connexion with some circumstances
that had transpired previous to our leaving this place. These
circumstances combined together, caused a suspicious feeling in
my own heart. I have endeavored all my life to follow one portion
of the instructions of the Saviour to his disciples, that is, to
"WATCH." I am a very watchful man.
104
Previous to my starting from this city, there was an express sent
from Iron county, that Indian Walker manifested hostile feelings;
for it seems he had drawn out his men on a small portion of our
brethren, and commanded them to return home, when they were in
pursuit of supposed thieves; these Indians would not suffer them
to proceed any further.
104
This circumstance, small as it might appear to some, caused
suspicion in my mind that all was not right with the Indian
chief, though I expected to visit him on my journey.
104
After tarrying at the city of Provo a day and a night, I was
accosted in a very abrupt manner by a stranger, a person that I
knew nothing of, and had never seen before. I have learned since
that he is an American from the State of New York, and has been
living in New Mexico some years. This person came up to my
carriage, while I was standing upon the steps of it, arranging my
luggage, preparatory to proceeding onward, and said in a rough,
authoritative tone, "Is Governor Young in this carriage?" "No,
sir, " I said, "but he is on the steps of it. What is wanting?" I
turned round to see who addressed me, and saw this stranger,
dressed in buck-skin, pretty well smoked. He said, "I have a
little privacy with you." Stepping aside, far enough not to be
heard by any other person, I said, "Say on, sir." "But I want to
see you in private," he replied. I said, "I have no privacy with
strangers; if you have any communication to make to me, you can
do it by letter." He walked, and left me. That was all that
passed between us. As soon as he intimated that he wanted a
private conference with me, I scanned the man, and saw that his
pockets were filled with deadly weapons, and of his intentions I
had my own thoughts.
104
I went about my business, but in the meantime sent a man to
reconnoitre him, to whom he made some haughty expression about
Governor Young. Said he, "Governor Young need not feel so damned
important, I associate with Governors when I am at home, and have
money enough to buy Governor Young and all his wives." He further
said, "I have four hundred Mexicans waiting my orders, and can
have as many more if I wish, besides, the Indians here are all at
my command."
104
I soon learned to my satisfaction, that he had come into the
Territory to buy Indian children, and sell them again for slaves.
Therefore I issued the Proclamation which you have no doubt read
in the pages of the News, gave orders to the Lieutenant General,
and he has done what he has.
104
We proceeded on our journey, and found that his man had been
trading with the Indians. He said, "He asked no odds of the
authorities of this Territory, but calculated to buy all the
Indian children he could." He was told it was against the law. He
replied, "Catching is before hanging."
104
When I arrived at San Pete, I learned that one hundred and fifty
Yampa Utes on the west fork of the Sevier river, had come over to
Walker's camp. I did not believe that this Mexican trader had
four hundred Mexicans lying on the head waters of the Sevier, for
I did not think that men would patiently wait in the snow and
frost for a man of his appearance. Instead of Mexicans, they
turned out to be those Yampa Utes.
105
I sent out a reconnoitering party consisting of thirty men, to
learn their intentions, if possible; also the whereabouts of D.
B. Huntington, who had gone previously, but I have not heard from
them, nor him, since they left us at Salt Creek, about a week ago
last Tuesday morning. Amasa Lyman and Charles C. Rich proceeded
on their journey, and omitted calling at San Pete. I went to San
Pete to learn the situation and proceedings of the Indians.
Arapeen, it appeared, from some cause, had been dissatisfied, and
had left. Before he left, he gave them to understand that he
desired peace, and wanted to live in peace. However, I was
prepared for whites, reds, or blacks, by night and by day, and
always intend to be.
105
This is a short account of my journey. I wished to lay it before
you as it was, in consequence of the different statements which
have been made, that vary considerably from the truth, after
passing through a few hands. After relating the simple facts as
they existed, you may regard them as you please; but when you
tell them over again to your neighbors, tell them as they were,
or not at all.
105
I have heard a great many different stories since I came home,
and find the minds of the people very much agitated about the
probable result of the hostilities of the Indians, and the
presence of the Mexicans among them. I will tell you the reason
why I returned home before accomplishing the remainder of my
contemplated journey--it was because I wished to return. You may
inquire why I wished to return. I will tell you. I am a great
coward myself, I do not wish to rush into danger imprudently. If
there should happen to be any trouble with Indians, and I away
from this place, there would be more trouble here than with me.
Of this I was fully aware, and it was proved to my satisfaction
when I returned home. Imagined danger always produces the most
trouble. The Indians are very much as they say the whites are,
that is, uncertain--not to be trusted. The whites may be
uncertain, but I know the Indians are. I dislike to trust them
far. I never wish to be injured, nor have this people injured by
Indian depredations, committed upon them; and if the Saints will
do as they are told, they will never suffer from that quarter in
this Territory.
105
Take up the history of the first settling of America, and you
cannot read of a colony ever being settled in the midst of
savages, without having trouble, and suffering more from them
than this people have in Utah. What is the reason? It is because
those people did not know how to take care of themselves. We can
scarcely read of one colony founded among the aborigines in the
first settling of this country, wherein the tomahawk of wild
Indians did not drink the blood of whole families. Here there
have been no such deeds committed; because when we first entered
Utah, we were prepared to meet all the Indians in these
mountains, and kill every soul of them if we had been obliged so
to do. This preparation secured to us peace.
105
Every settlement that have been made in these valleys of the
mountains, have received strict charges from me, to build, in the
first place, a Fort, and live in it until they were sufficiently
strong to live in a town; to keep their guns and ammunition well
prepared for any emergency; and never cease to keep up a night
watch, if any apprehensions of the Indians being hostile were
entertained. We have suffered nothing from them, compared with
what we have suffered from white men who are disposed to steal;
and I would rather take my chance to-day for good treatment among
Indians, than I would among white men of this character.
106
I have no recollection of the Indians killing any of this
community, except one man, which happened about three years ago
this spring, who had started for California, on foot and alone,
against counsel. The red skins found him and slew him. I have
never heard of their even disturbing a family; and I do not
intend that they ever shall, if watching, and praying, and being
ready for them will prevent it.
106
I have always acknowledged myself a coward, and hope I always may
be, to make me cautious enough to preserve myself and my brethren
from falling ignobly by a band of Indians. I am satisfied that
the men who follow Walker, who is the king of the Indians in
these mountains, do it out of fear, and not because they have
real regard for their leader. If he becomes hostile, and wishes
to commit depredations upon the persons or property of this
people, he shall be wiped out of existence, and every man that
will follow him. This is my calculation, and I wish you to be
ready for it.
106
Yesterday morning, we received a communication from father
Morley, in which we were informed that Walker and Arapeen came
down to pay him a visit. The morning that we left San Pete, we
sent back by the hands of Arapeen's two messengers, some little
presents in the shape of shirts and tobacco. Walker said to
Father Morley, "Tell brother Brigham, we have smoked the tobacco
he sent us in the pipe of peace; I want to be at peace, and be a
brother to him." That is all right. But it is truly
characteristic of the cunning Indian, when he finds he cannot get
advantage over his enemy, to curl down at once, and say "I love
you." It is enough for me to know that Walker dare not attempt to
hurt any of our settlements. I care not whether they love me or
not. I am resolved, however, not to trust his love any more than
I would a stranger's. I do not repose confidence in persons, only
as they prove themselves confidential; and I shall live a long
while before I can believe that an Indian is my friend, when it
would be to his advantage to be my enemy.
106
I wish now to put you in mind of a few things. Do you pray for
Israel? You will no doubt answer in the affirmative. These
Indians are the seed of Israel, through the loins of Joseph who
was sold into Egypt; they are the children of Abraham, and belong
to the chosen seed; were it not so, you would never have seen
them with dark, red skins. This is in consequence of the curse
that has been placed upon them, which never would have come upon
them in the world, had their fathers not violated the order of
God, which was formerly among them; for in proportion to the
light they sinned against, so were they reduced by the curse of
God, which has been visited upon their children for many
generations. They are of the House of Israel, and the time has
come for the Lord to favor Zion, and redeem Israel. We are here
in the mountains, with these Lamanites for our neighbors, and I
hesitate not to say, if this people possessed the faith they
ought to have, the Lord Almighty would never suffer any of the
sons of Jacob to injure them in the least; no never.
107
But I am suspicious that this people do not possess the faith
they should have, therefore I calculate to carry with me proper
weapons of defence, that if a man should aim a blow at my person
to take away my life, before he is aware, he himself is numbered
with the dead. I have always been thus prepared for years. It is
a matter of serious doubt in my mind, whether this people have
faith enough to control the Indians in these mountains, by that
alone, without works. Again, you may pray as fervently for them
as for yourselves, which I have always done; it is my business to
pray for them, and seek the redemption of Israel, but something
more is wanted to hold them at bay.
107
Who are Israel? They are those who are of the seed of Abraham,
that have received the promise through their forefathers; and all
the rest of the children of men, who receive the truth, are also
Israel. My heart is always drawn out for them, whenever I go to
the throne of grace. I love Israel, I long for their salvation,
and look forward with a desire full of hope and peace to the day
when they will be gathered and saved; when their forefathers who
enjoyed the Gospel, and through their faithfulness received great
promises and blessings for their posterity, shall see them
fulfilled upon their heads.
107
I wish you to have faith to lay hold on the promises, and claim
them as your own. If you have faith like the ancients, you might
escape the edge of the sword, stop the mouths of the lions,
quench the violence of fire, open the prison doors, and burst
asunder iron fetters--all this could be accomplished by faith.
But, lest you should not have faith, we have caused to be done
that which has been done, in having this people prepared for any
emergency that should arise. My advice is be on the watch all the
time. Do not lie down, and go to sleep, and say all is well,
lest, in an hour when you think not, sudden destruction overtake
you.
107
We will carry this out a little further. Never permit yourself to
sleep in your houses until your doors are made perfectly secure,
that the Indians cannot come in and kill you in your sleep. In
this respect, the people generally are careless, and perfectly
unconcerned. Some want to be separated far from their neighbors,
and own all the land around them, saying "all is right, all is
peace, and the Indians are perfectly good natured, and wish us no
harm;" wrapping themselves up in the mantle of security, with a
few shattered boards roughly put together for a door to their
houses, and that without any fastening. Were it not that the
people of this city are kept stirred up continually, and teased
from time to time by some person on this matter, it would not be
one year before fifty men could conquer and slay the whole of the
inhabitants.
107
Are you sure you have faith enough to bind Satan so that he can
have no influence in this city? If you are not, you had better
watch as well as pray. Are you sure you have faith enough to
control the ungovernable nature of the Lamanites, or subdue a
Gentile mob? If you have, I am glad of it, it is the first time
this people ever enjoyed it. Even suppose you have faith to
accomplish all this, will you add no works to your faith? And if
you have the spirit of prayer to an almost unlimited degree, will
you cease to watch? I have prayed many times, and had a man at
the door to watch for the murderer who thirsted for my blood.
Then he would pray, and I would watch. What for? To kill the
blood-thirsty villain. I would not go and seek for him, but when
he came to kill me in my own house, I wished to be prepared to
disembody his spirit, to save my own tabernacle, and send his
down to the dust, and let him go to the place prepared for
murderers, even to hell.
107
Suppose we had faith enough to accomplish all we have been
speaking of, which would be the most proper, to use prayer alone
without watching, and have faith alone without works, or watch
and add works to faith? I will mix works with my faith, and
watching with my prayer, and reap the benefits of their united
operation.
108
A few words more concerning Walker the Indian. He sent word to us
that he was coming down to this city to trade. That is all right,
it is very good. I expect he will be peaceable, and the rest of
the Indians also. I have no doubt of it. Why? Because they dare
not be any other way. If they dare be otherwise, I know not how
quick they would be at war with us. But they will be kind and
peaceable, because they are afraid to die, and that is enough for
me.
108
If they will in the least receive the spirit of the Gospel, I
shall be glad of it. There is no doubt in my mind but Walker has
felt it from time to time, and I am satisfied that our faith and
prayers will do a great deal of good to these wretched remnants
of Abraham's seed. We must continue our labors until we have
faith to bind satan; and if you and I do not live to do it, our
posterity will step forward and accomplish it after we are gone.
108
When a person is placed in circumstances that he cannot possibly
obtain one particle of anything to sustain life, it would then be
his privilege to exercise faith in God to feed him, who might
cause a raven to pick up a piece of dried meat from some quarter
where there was plenty, and drop it over the famishing man. When
I cannot feed myself through the means God has placed in my
power, it is then time enough for Him to exercise His providence
in an unusual manner to administer to my wants. But while we can
help ourselves, it is our duty to do so. If a Saint of God be
locked up in prison, by his enemies, to starve to death, it is
then time enough for God to interpose, and feed him.
108
While we have a rick soil in this valley, and seed to put in the
ground, we need not ask God to feed us, nor follow us round with
a loaf of bread begging of us to eat it. He will not do it,
neither would I, were I the Lord. We can feed ourselves here; and
if we are ever placed in circumstances where we cannot, it will
then be time enough for the Lord to work a miracle to sustain us.
108
If you wish to know what you must do hereafter, I will tell you
in a few words--keep your powder, and lead, and your guns in good
order. Go about your work, plough your fields, work in your
mechanic shops, and be ready in the morning, at noon, or in the
night, that whenever you are called upon, you can put your hand
upon your musket and ammunition at the shortest notice. "Be ye
also ready, for in an hour you think not behold the thief comes,"
and takes away your horse from your stable.
108
How many complaints have been made to me by men who have had
their horses stolen out of their stables, or out of their
corrals, or of clothes being taken from the line. The reason why
people lose their property is because they do not watch it. Have
I ever complained of any such thing? No! Why? Because I watch my
corral. Do I lose anything out of my barn. No. Because I lock it
up, and keep somebody there to watch it. Do I lose any clothing?
Not that I know of. I tell my folks not to leave out their
clothing. "Why," they ask, "is there any danger of their being
stolen?" It is none of your business, they will not dry after
dark, therefore take them in, and hang them out again in the
morning. That is the way to live, and this is what I wish to say
to you concerning these matters, that your minds may be at peace.
All will be peace this summer, if you will keep on watching.
109
If you want to know what to do with a thief that you may find
stealing, I say kill him on the spot, and never suffer him to
commit another iniquity. That is what I expect I shall do, though
never, in the days of my life, have I hurt a man with the palm of
my hand. I never have hurt any person any other way except with
this unruly member, my tongue. Notwithstanding this, if I caught
a man stealing on my premises I should be very apt to send him
straight home, and that is what I wish every man to do, to put a
stop to that abominable practice in the midst of this people.
109
I know this appears hard, and throws a cold chill over our
revered traditions received by early education. I had a great
many such feeling to contend with myself, and was as much of a
sectarian in my notions as any other man, and as mild, perhaps,
in my natural disposition, but I have trained myself to measure
things by the line of justice, to estimate them by the rule of
equity and truth, and not by the false tradition of the fathers,
or the sympathies of the natural mind. If you will cause all
those whom you know to be thieves, to be placed in a line before
the mouth of one of our largest cannon, well loaded with chain
shot, I will prove by my works whether I can mete out justice to
such persons, or not. I would consider it just as much my duty to
do that, as to baptize a man for the remission of sins. That is a
short discourse on thieves, I acknowledge, but I tell you the
truth as it is in my heart.
109
As you have heard the history of our journey south, I will now
give you a little of what is going on in the world beneath us,
gleaned from the eastern mail which came in last evening. I know
there is a great anxiety in the minds of the people to learn the
news, as it is now seven months since we had anything from that
quarter.
109
I understand that New York is yet standing in the same place,
also the cities of Philadelphia and Washington still flourish,
also the old Bay States, with the Northern, Southern, and Western
States, are all there yet, and Franklin Pierce is President of
them. That we guessed would be the case, last year. But if the
Whigs had had half the cunning that men have here, they would
have beaten that party, and Franklin Pierce would not have been
President; but they do not know enough.
109
Brother Orson Pratt was in Washington, when he wrote last March;
he is probably now in England. He has published a paper called
The Seer, seven Numbers of which have appeared before the public.
He also hired a Hall in that city, when he first arrived there in
December last. Many came to hear him at first, but they kept
dropping off, until there were so few that he gave it up, but he
continues publishing.
109
There is influence enough there, among the priests, and the
members of Congress, to keep the people away from hearing Orson
Pratt. They are all well persuaded that if they contend with him,
he will break up their churches. Ignorant as they are in other
matters, they know enough to guard against that. The paper has a
good effect. He says, "A great many who have apostatized, say,
had they seen the Revelation on Celestial Marriage, years ago,
they would never have left the Church. The believed 'Mormonism;'
but supposed there was no such Revelation in existence."
110
He says hundreds of families from whom the light of truth had
well nigh departed, are again reviving, and inquiring how they
may get to the Valley. There is no opposition compared with what
has been. The public prints burlesque the doctrine published in
The Seer, which is about all the opposition there is. And what
can they say? Nothing more than what they always have said. I can
sum up all the arguments used against Joseph Smith and
"Mormonism" in a very few words, the merits of which will be
found in "OLD JOE SMITH. IMPOSTOR, MONEY DIGGER. OLD JOE SMITH.
SPIRITUAL WIFE DOCTRINE. IMPOSTURE. THE DOCTRINE IS FALSE. MONEY
DIGGER. FALSE PROPHET. DELUSION. SPIRITUAL WIFE DOCTRINE. Oh my
dear brethren and sisters, keep away from them, for the sake of
your never dying souls. FALSE PROPHETS THAT SHOULD COME IN THE
LAST DAYS. OLD JOE SMITH. ANTI-CHRIST. MONEY DIGGER, MONEY
DIGGER, MONEY DIGGER. And the whole is wound up with an appeal,
not to the good sense of the people, but to their unnatural
feelings, in a canting, hypocritical tone, and there it ends.
110
I have not learned anything yet of any change being made touching
the Executive Officer of this Territory. Brigham Young is still
the Governor of Utah. Brother Bernhisel has succeeded in getting
liberal appropriations for the Territory, among which twenty
thousand dollars has been appropriated for a Penitentiary. I
appoint Dr. Willard Richards, Secretary pro. tem., which
appointment has been honored by the General Government, and one
thousand eight hundred dollars appropriated for his services;
notwithstanding I rebuked the runaway Secretary in a public
manner, when he and his companion publicly insulted this great
people; and notwithstanding the hue and cry which they made about
the "Mormons in Salt Lake Valley." I have courage enough to tell
a man of his meanness, no matter whether he be a Sheriff, a
Judge, a Governor, a Priest, or a King. I have courage enough to
tell them of their wickedness, and expect I always shall have.
110
The general news you will get through the columns of our city
paper.
110
We have a great many letters still back at Laramie; when our mail
carriers left there, there were seventeen mail bags, six of which
they brought away. As a general thing, the people will get their
letters; as the newspaper bags were chiefly left, and the letter
bags brought on.
110
I will say a word concerning the brethren who left here last
fall. Daniel Carn had to leave Germany, and brother Orson Spencer
could not obtain permission to stay in Prussia. The Governor said
to the brethren who went to Jamaica, that they might minister
among the people; and the minister from the States did all he
could to have them stay there, but they had to leave on account
of the prejudices of the community, and they are now preaching in
the United States. These are some of the leading items we have
received per this Mail.
110
I now wish to say to the Latter-day Saints that which will be a
great comfort to them. We laid before you our Church indebtedness
a year ago, last April Conference; it now gives me great
consolation to be able to say that every dime of that debt is
paid, and money left, enough to answer our purpose at present. [A
general expression of satisfaction in the congregation.]
110
The Lord has delivered us from this difficulty. I never liked to
be in bondage to my enemies, but I would be as willing to owe the
brethren money as not, for it is better doing good in my hand,
than to be locked up in a chest, doing no good.
110
When the brethren go to the world to administer salvation to
them, we wish them to go perfectly clean, and represent an
honorable and independent people. It is a great consolation to me
that we do not owe the Gentiles one red cent, or not more than
one tenth part of the money we have got on hand, at the furthest.
110
We can now put forth our hand and help the poor Saints, that are
scattered abroad, to this place. We can now obtain articles to
build the Temple we have commenced. Joseph Smith laid the
foundation of the great fabric, and we have commenced to build
upon it. If we do right, there will be an eternal increase among
this people in talent, strength of intellect, and earthly wealth,
from this time, henceforth, and forever.
111
I might tell you many great and good things, but I will tell you
at once, if you will do your duty, and live as you ought to live
before God and your brethren, you will have good with you all the
time. It is our duty to apply our hearts to wisdom, and learn
enough of the things of God to enable us to see the world as it
is, which is one of the greatest privileges that can be granted
to man. It is not only a privilege, but a duty for the Saints to
seek unto the Lord their God for wisdom and understanding, to be
in possession of the spirit that fills the heavens, until their
eyes are anointed and opened to see the world as it really is, to
know what it is made for, and why all things are as they are. It
is one of the most happifying subjects that can be named, for a
person, or people, to have the privilege of gaining wisdom enough
while in their mortal tabernacle, to be able to look through the
whys and wherefores of the existence of man, like looking through
a piece of glass that is perfectly transparent; and understand
the design of the Great Maker of this beautiful creation. Let the
people do this, and their hearts will be weaned from the world.
111
If this people will pursue the course they are bound by their
obligations and covenants to take, they will obtain spirit enough
to see and understand all things in heaven and on earth, that are
sufficient for their salvation. the cobwebs of early traditions
and antiquated superstitions will be brushed away, and they will
plainly see that the world is just the world, and nothing but the
world, and we are nothing but people on the world, designed to
fill the measure of our creation, to bring to pass certain
results that pertain to our exaltation.
111
Let us seek the Lord with all our hearts, then shall we be weaned
from the world; no man will love this, that, or the other thing,
except to do good with it, to promote the eternal interests of
mankind, and prepare them to be exalted in immortality. No man
can be exalted unless he be independent. I will use a comparison
to illustrate this idea. If you put an animal or being not
endowed with intelligence on a throne, he would be nothing but an
animal still; but put intelligence into that creature, to give
him knowledge how to prepare himself to reign on that throne, and
fortify it with strength, then he is exalted. Mankind are
naturally independent and intelligent beings, they have been
created for the express purpose of exalting themselves. When they
apply their hearts to wisdom, they will then get understanding.
There is the fountain, go and drink at it, ask and receive all
you wish, for there is an eternity of it, it will never become
any less. It is for you and me to receive wisdom so as to be
prepared for exaltation and eternal lives in kingdoms that now
exist in eternity.
111
May God bless you. Peace be upon you. Be fervent in spirit,
humble, teachable, and prayerful, taking care of yourselves,
endeavoring to save yourselves and all you have any influence
over, which is my continual prayer for you, in the name of Jesus.
Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Brigham
Young, February 27, 1853
Brigham Young, February 27, 1853
DUTIES AND
PRIVILEGES--SACRIFICE--CONFIDENCE--LANGUAGE--ORGANIZATION
AND DISORGANIZATION--TAKING WIVES
A discourse delivered by President Brigham Young in the
Tabernacle,
Great Salt Lake City, February 27, 1853.
112
I arise to make a few remarks, upon the subject on which brother
Hyde was speaking, concerning the privileges of the Saints. I
think that he has plainly shown us, that privileges are, in a
measure, disconnected with duties; and although we may not
exercise ourselves in all of them that we might, still, we shall
not fall under condemnation for this neglect.
112
The privileges of the Saints of God, and that are granted unto
the inhabitants of the earth, are founded upon the principles of
truth and righteousness; but many people use them to their own
condemnation; yet, if they knew how to receive and act upon them,
there would be no condemnation, but to the contrary, a blessing.
This remark applies not only to the privilege of dancing, (for
such it is,) but to all other acts and privileges that exist, and
still are not specifically pointed out by revelation as duties or
requirements. All blessings of this nature are to be used as
such, understandingly, by the Saints, and upon righteous
principles.
112
What are the privileges of the Saints in these valleys? Are they
abridged in the least? Can they not accumulate wealth by trading
with each other, with emigrants, by cultivating the soil, raising
stock, going to the mines and digging for gold--in short,
pursuing any and every avocation to increase in wealth, and
accumulate unto themselves the things of this world? Still
further, if they wish to act upon unrighteous principles, they
can take advantage of their neighbor's necessity, ask
extortionate prices for rendering any little assistance or
service, and after thus dishonestly filling their purses, go to
the gambling table, or grog shop, and spend it by getting drunk,
and rolling in the streets. Almost numberless indeed are the
privileges and blessings of the human family, and their abuses
co-extensive therewith.
112
But when blessings and privileges are to be used by the Saints,
it should be so as not to bring condemnation. Upon what
principle, when, and where may we use them? I have the privilege
of associating myself with my brethren and sisters in the dance.
When can I do this without abusing this privilege, and thereby
bringing condemnation upon myself? I answer, it is when I have
performed every act, every duty that is incumbent upon me, when
every necessary labor and requirement is accomplished, when I
have served my God and my brethren, when I have performed every
act required of me, until nothing remains to be done, but to lie
down and rest, to seek recreation, then it becomes my lawful
privilege, and not before. I fear this is quite different from
the practice of many. I also, as well as others, could act upon
unrighteous principles, if I would, and neglect my duties
pertaining to life and salvation.
113
Suppose you go into some of the wards and say, "we have obtained
some music, let us go into the school house and have a dance." "O
yes!" is the ready response, and they will immediately prepare,
get ready their sons and their daughters, and, leaving all
important duties pertaining to their welfare here and hereafter,
unattended to, fill the house to overflowing. Brethren, you will
use these privileges to your own destruction, if you are not
careful. Yes, you could have a full house, dancing attendance to
the sounds of revelry and music; but, on the other hand, suppose
your invitation is to your neighbor, "Come, brethren, sisters, we
are going to have a prayer meeting over at the school house. Will
you go? Will you come? Not to dance, but to pray!" "Well, really,
I do not see how I can; my work is not done; I have a few chores
[trifling domestic affairs] to do yet; I have agreed to go to a
neighbor's on business; a neighbor promised to call on me to
night, and I cannot well leave. I should like very much to go,
but I really do not see that I can to-night." In short, excuses
are not wanting. I say to you, my brethren, and to myself, if we
take this course, condemnation is our doom, we will ruin, condemn
ourselves, and the Lord Almighty will judge us out of our own
mouths. This is the tale told as it is. It is not for any of us
to enjoy the privilege of the dance, or any other recreation,
until every duty that is enjoined upon us is performed.
113
I cannot, legally, have the privilege of exercising myself
perfectly independent of my brethren, until I have performed
every requirement that they have placed upon me; the same applies
to you and all Saints.
113
I ask the brethren, do you pray before you go to these dances?
When you return, are you not tired, fatigued, and is not your
mind filled with nonsense, so that you do not want to pray; and
finally, do you not conclude to wait, to put it off until
morning? This abuse of this privilege, of this blessing, will
bring condemnation to thousands; and not this alone, but all the
privileges of this life, if they are not wisely used.
113
When you go to amuse, or recreate yourselves in any manner
whatever, if you cannot enjoy the Spirit of the Lord then and
there, as you would at a prayer meeting, leave that place; and
return not to such amusements or recreation, until you have
obtained the mastery over yourself, until you can command the
influences around you, that you may have the Spirit of the Lord
in any situation in which you may be placed. Then, and not until
then, does it become the privilege of you, of me, or of any of
the Saints, to join in the festivities designed by our Creator
for our recreation. I wish that you would remember it; and that
you may, I repeat that it is not your lawful privilege to yield
to anything in the shape of amusement, until you have performed
every duty, and obtained the power of God to enable you to
withstand and resist all foul spirits that might attack you, and
lead you astray; until you have command over them, and by your
faith, obtained, through prayer and supplication, the blessings
of the Holy Spirit, and it rests upon you, and abides continually
with you.
114
You can never obtain my consent to engage in amusements and
recreations, until you are in this situation, until you are
exercised and influenced by the Spirit of the Lord our God. Hear
it, all ye Latter-day Saints! Will you spend the time of your
probation for naught, and fool away your existence and being? You
were organized, and brought into being, for the purpose of
enduring forever, if you fulfil the measure of your creation,
pursue the right path, observe the requirements of the Celestial
law, and obey the commandments of our God. It is then, and then
only, you may expect that the blessing of eternal lives will be
conferred upon you. It can be obtained upon no other principle.
Do you understand that you will cease to be, that you come to a
full end, by pursuing the opposite course?
114
The privileges and blessings of the Saints of the Most High God,
are many. Yes! All there is in heaven, and on the
earth--kingdoms, thrones, principalities,
114
powers, heights, depths, things present, and things to come; with
all you can see, hear, or think of, realize or contemplate;
everything in heaven, earth, or hell, is for your glory,
exaltation, and excellence, if by your lives you honor the
Priesthood which has been conferred upon you; and, in the proper
time, all will become subservient unto you, but not until then.
But if you submit to serve your own feelings, and if you desire
not to build up the kingdom of God, and sanctify your hearts,
they will lead you down to be eternally subject
thereunto--subject to the power that will afflict and torment
you, and eventually bring you to destruction; whereas, if you
pursue the opposite course, those feelings and passions will
become subject unto you; you will be enabled to govern and
control them, and cause them to serve you, and subserve the
object and design for which they were planted in your bosoms.
114
Often have I looked at individuals passing to and fro through our
Territory, and heard them say, "These are the jolly Mormons;
these are the merry Mormons, I never saw such a society!" Why is
this? Simply because they enjoy themselves, because they take so
much comfort.
114
Is a man a Saint, who comes into the Church of God under such
influences, merely because the Saints appear to be happy? No, he
is not. No person can be a Saint, unless he receives the Holy
Gospel, for the purity, justice, holiness, and eternal duration
of it. Everything else tends to decay, separation, annihilation;
no, not annihilation, as we use the English term, there is no
such principle as this, but dissolution or decomposition.
114
Now, you Elders who understand the principles of the kingdom of
God, what would you not give, do, or sacrifice, to assist in
building up His kingdom upon the earth? Says one, "I would do
anything in my power, anything that the Lord would help me to do,
to build up His kingdom." Says another, "I would sacrifice all my
property." Wonderful indeed! Do you not know that the possession
of your property is like a shadow, or the dew of the morning
before the noon-day sun, that you cannot have any assurance of
its control for a single moment! It is the unseen hand of
Providence that controls it. In short, what would you sacrifice?
The Saints sacrifice everything; but, strictly speaking, there is
no sacrifice about it. If you give a penny for a million of gold!
a handful of earth for a planet! a temporary worn out tenement
for one glorified, that will exist, abide, and continue to
increase throughout a never ending eternity, what a sacrifice to
be sure!
115
Many, no doubt, would consider it a great sacrifice to be called
to go on a mission a few years; to leave wife, children, friends,
comfortable homes, travel perhaps on foot, encounter storms on
the sea, be in perils on land among mobs, and be hated of all
men. It is true we might consider this a great sacrifice, and yet
men do all this, and more--they risk their own lives upon their
venture to get gold, to follow the allurements of pleasure. And
should not the Saints of the Most High God be more willing, more
anxious to promote the cause of their holy religion, devoting
themselves, their influence, property, and, if necessary, their
existence, than the votaries of fashion, the devotees of wealth
and pleasure, and to merely sensual, temporary objects of worldly
gain or aggrandisement? Verily I say unto you, if you are not,
and if you have a spirit to seek after the giddy, vain, foolish
vanities of the world, the things pertaining only to the
gratification of present feelings, passions, and selfish desires,
and have no spirit of prayer and supplication, cannot and do not
feel to exercise an interest above all others, for the cause of
truth, my advice and counsel is for all such, to go straightway
to the gold mines of California, and seek for gold, for rest
assured, as many as have this spirit, will run as their
unrighteous feelings prompt or dictate. Yes! Go to the gold
region, and do not come and seek my counsel about it, whether I
am willing that you should go or not, for I am not only willing
that you should leave, but anxious that you may as soon as
possible.
115
If you do not love God, and His cause, better than everything
else besides, and cannot with a good heart and willing hand,
build it up upon the earth; if you will not repent of your
follies, and get the Spirit of truth in you, so as to love it,
and feel willing to sacrifice all for it, you cannot build up the
kingdom of God.
115
Confidence, brethren, CONFIDENCE in our God, and in each other,
is the text I gave the Twelve and all others who preached last
sabbath, to preach from. The Twelve received missions to preach
to the people in these valleys, in their various locations, last
Conference; and I believe they have been tolerably faithful,
under the direction of the President of their Quorum, brother
Hyde. Let them now preach from this text, CONFIDENCE; and let the
entire people act upon its principles, and notice when and where
it will begin and end, and see if we do not establish such
confidence in this community, among this people, as never did,
nor ever will exist upon the earth, in any community of people
but Saints. I may say, that we have it already; but I think that
an increase of faith in our God, and confidence in each other, is
desirable. If we could obtain that faith and confidence in each
other, and in our God, that when we ask a favor, we could do so
with a full assurance and knowledge that we should receive, do
you not perceive that it would lead us directly to do as we would
be done by, in every transaction and circumstance of life. It
would prompt us to do, not only as much as requested, but more.
If your brother should request you to go with him a mile, you
would go two; if he should sue you for your coat, you would give
him your cloak also. This principle prompts us to do all we can
to promote the interest of each other, the cause of God on the
earth, and whatever the Lord desires us to do; makes us ready and
willing to perform it at once. It needs the language of angels to
express our ideas, to converse with each other in a manner to be
perfectly understood. When we see and comprehend things in the
Spirit, we ofttimes realize an utter inability to simplify and
tell them in our language, to others; though we may receive
principles, and convey the same to others, to some extent. It
would be a great consolation to me, inasmuch as faith comes by
hearing the word of God, if I had language to express my
feelings. No man can tell all that he can see in the Spirit, when
the vision of the Spirit is upon him. He can see and understand
in the Spirit only. He cannot tell it, yet many things may be
given, in part, to others.
116
I thought, while brother Rich was speaking upon certain
principles, how beautiful, how satisfactory it would be to the
Saints, could they converse in a pure language; if they could
have the language of angels with which to communicate with each
other. I have contemplated the principles that pertain to
salvation--the principles which I have been trying to lay before
you; the acts of men, and how they should be ordered before their
God. I would simply say, we must attend to the duties which are
laid upon us, before we enjoy our privileges.
116
What principle does this convey to your minds? None, unless your
minds are open, and enlightened by the visions of the Holy
Spirit. The principles of truth are eternal. The mind would ask
at once, what is truth? It is any thing, principle, or fact that
actually has an existence. If a falsehood, yet it is true that
falsehood exists. It is as true that devils exist, as that Gods
exist.
116
Jesus says, "I am the way, the truth, and the life." The devil
also says, "I am, I exist;" and consequently, by the same rule,
"I am Truth." How far short is this of what the Lord reveals by
His Holy Spirit! Jesus Christ, his father before him, all the
faithful, the Gods of eternity, and all organized elements, have
been organized for the express purpose of being exalted to an
eternal increase; or suppose I say to eternal truth. Would this
convey to your minds that the devil, because it is a truth that
he exists, could attain to the same power and exaltation? Suppose
that we admit the idea that we shall see the time when we can
combine and organize elements, bring worlds into existence,
redeem, and bring them up to eternal glory, by merely saying--"I
am Truth." As before quoted, "Jesus is the way, the truth, and
the life." We can turn round and say--Satan is the way, the
truth, and the death; or the way, and the falsehood. Can you
perceive the difference? But to say that Jesus Christ is the way,
the truth, and the life, is equivalent to saying that he is the
only continued or eternal existence. The Lord Jesus Christ works
upon a plan of eternal increase, of wisdom, intelligence, honor,
excellence, power, glory, might, and dominion, and the attributes
that fill eternity. What principle does the devil work upon? It
is to destroy, dissolve, decompose, and tear in pieces. The
principle of separation, or disorganization, is as much an
eternal principle, as much a truth, as that of organization. Both
always did and will exist. Can I point out to you the difference
in these principles, and show clearly and satisfactorily the
benefit, the propriety, and the necessity of acting upon one, any
more than the other? I will try in my own way, as briefly as I
can. It is plain to me, but can you understand it?
116
In the first place, matter is eternal. The principle of
annihilation, of striking out of existence anything that has
existed, or had a being, so as to leave an empty space which that
thing occupied, is false, there is no such principle in all the
eternities. What does exist? Matter is eternal. We grow our
wheat, our fruit, and our animals. There they are organized, they
increase and grow; but, after a while, they decay, dissolve,
become disorganized, and return to their mother earth. No matter
by what process, these are the revolutions which they undergo;
but the elements of the particles of which they were composed,
still do, always have, and always will exist, and through this
principle of change, we have an eternal increase.
116
But Satan works upon the opposite principle; he seeks to destroy,
would annihilate if he could, but only decomposes, disorganizes.
Permit me to inquire what was his curse? It was, that he should
not increase any more, but come to an end.
117
When I came to the door of the tabernacle, this morning, I heard
brother Rich telling about one third part of the heavenly host
revolting from the government of Jehovah. This was their
curse--to never have tabernacles to dwell in. They now exist in
Spirit, but shall never have a body, nor be exalted; they shall
have no further addition to their existence; whilst those who did
not rebel, could have tabernacles, and, through the resurrection,
become personages of tabernacle in the eternal world. There it
is, on the one hand, and on the other. You can now see the
benefit, the propriety of obeying the principles which lead to
eternal lives, exaltations, and increase; and why it is that
Jesus Christ has so much more power than Satan. The power of the
evil one is beyond the conception of man; his cunning craft, and
winning ways to insinuate and introduce himself into a community,
an individual. This is to obtain, if possible, a tabernacle,
which, although a borrowed one, yet increases his power, so long
as he can wield it to suit his purposes; and if he fails in this,
and in enticing unto evil, then, his object is to decompose, to
destroy, that the good power, the good influence, may, like
himself, become bereft of the power pertaining to an embodied
spirit.
117
The Lord operates upon the principles of continuing to organize,
of adding to, gathering up, bringing forth, increasing and
spreading abroad; while the opposite power does not. It shows the
nature of his opposition to that peculiar trait of Christianity,
based upon the principles of eternal duration, increase, power,
glory, and exaltation; and points out the difference between the
two adverse powers.
117
Again, what do you love truth for? Is it because you can discover
a beauty in it, because it is congenial to you; or because you
think it will make you a ruler, or a Lord? If you conceive that
you will attain to power upon such a motive, you are much
mistaken. It is a trick of the unseen power, that is abroad
amongst the inhabitants of the earth, that leads them astray,
binds their minds, and subverts their understanding.
117
Suppose that our Father in heaven, our elder brother, the risen
Redeemer, the Saviour of the world, or any of the Gods of
eternity should act upon this principle, to love truth,
knowledge, and wisdom, because they are all powerful, and by the
aid of this power they could send devils to hell, torment the
people of the earth, exercise sovereignty over them, and make
them miserable at their pleasure; they would cease to be Gods;
and as fast as they adopted and acted upon such principles, they
would become devils, and be thrust down in the twinkling of an
eye; the extension of their kingdom would cease, and their
God-head come to an end.
118
Language, to convey all the truth, does not exist. Even in the
Bible, and all books that have been revealed from heaven unto
man, the language fails to convey all the truth as it is. Truth,
wisdom, power, glory, light, and intelligence exist upon their
own qualities; they do not, neither can they, exist upon any
other principle. Truth is congenial with itself, and light
cleaves unto light, it seeks after itself, and clings thereto. It
is the same with knowledge, and virtue, and all the eternal
attributes; they follow after and attract each other. Mercy
cleaves to mercy, because it is mercy; light to light, because it
is light, and there is no darkness, no deception, no falsehood in
it. Truth cleaves unto truth, because it is truth; and it is to
be adored, because it is an attribute of God, for its excellence,
for itself. It is upon this principle, that these principles
should be held, esteemed, practised. Any persons, men or women,
who do not receive these principles for the love which they bear
towards them, because of their beauty, excellence, and glory; and
because they are congenial to their feelings upon this principle,
are not Saints! They exist upon their own basis, and rest upon
their own foundation. Eternal justice, mercy, love, and truth,
never can be moved; they are attributes that correspond, and are
congenial with each other; they promote each other, fortify the
heavens, the Gods, and that which the Gods possess.
118
Now look upon the opposite side of these principles. Suppose you
say, "We will give up the pursuits of our holy religion. We are
not Latter-day Saints. Let us go and seek after the things of the
world, speculate, get unto ourselves riches, turn away from our
duties, neglect the things pertaining to our salvation, go with
the giddy, the frivolous, the seeker after gold, to California,
Australia, or elsewhere, for the purpose of acquiring wealth." I
tell you the result of that course. You would cease to increase
in all the attributes of excellence, glory, and eternal duration,
from that very moment. So soon as you conceive such ideas, they
find a soil within you prepared to nurture them, and it brings
forth their direful effects; from that very moment you cease to
increase. The opposite principle seizes you, fastens itself upon
you, and you decrease, lessen, diminish, decay, and waste away in
quality, excellence, and strength, until your organization
becomes extinct, oblivion covers you, your name is blotted out
from the Book of Life, from the heavens, from the earth, and from
under the earth, and you will return, and sink into pour natural
element, which cannot be destroyed, though many read the Bible as
conveying such an idea, but it does not.
118
The principle opposite to that of eternal increase from the
beginning, leads down to hell; the person decreases, loses his
knowledge, tact, talent, and ultimately, in a short period of
time, is lost; he returns to his mother earth, his name is
forgotten. But where, Oh! where is his spirit? I will not now
take the time to follow his destiny; but here, strong language
could be used, for when the Lord Jesus Christ shall be revealed,
after the termination of the thousand years' rest, he will summon
the armies of heaven for the conflict, he will come forth in
flaming fire, he will descend to execute the mandates of an
incensed God, and, amid the thunderings of the wrath of
Omnipotence, roll up the heavens as a scroll, and destroy death,
and him that has the power of it. The rebellious will be thrown
back into their native element, there to remain myriads of years
before their dust will again be revived, before they will be
re-organized. Some might argue that this principle would lead to
the re-organization of Satan, and all the devils. I say nothing
about this, only what the Lord says--that when he comes, "he will
destroy death, and him that has the power of it." It cannot be
annihilated; you cannot annihilate matter. If you could, it would
prove there was empty space. If philosophers could annihilate the
least conceivable amount of matter, they could then prove there
was the minutest vacuum, or empty space; but there is not even
that much, and it is beyond the power of man to prove that there
is any.
119
Brethren, what is it that you love the truth for? Is it because
it gives you the power, the authority of the Priesthood? Is it
because it makes you rulers, kings, and priests unto our God, and
gives you great power? There are men professing to be Saints,
even in this congregation, within the sound of my voice, who feel
how almighty they have become. They will curse you, if you do not
see proper to comply with their wishes. Many men have feelings in
their hearts towards their wives, that if they will not do
precisely as they wish to perform this or that, they will curse
them. What wonderful things they are going to do! "If you do not
obey my voice, my counsel, I will send you to hell, and turn the
keys upon you, that you may never! no NEVER! be released."
Sisters, you might as well heed the crackling of thorns under the
pot, the passing idle bird, or the croaking of a crane, so far as
their Priesthood is concerned. You are safe, if they will only
keep their hands off from you; let them curse. It reminds me of a
proverb which the Arabs have, that "cursings are like young
chickens, they will still come home to roost."
119
Is it for this--is it because it gives you such great power and
authority, that you love the Truth? That it gives you power to
curse your neighbors, your neighbor's children, their cattle, and
everything around you? Let all such go away to their own place,
to California, by the northern route; not to San Bernardino, at
brothers Lyman and Rich's location, for they have devils enough
there already; but go in to the world entirely away from the
Saints, and the sooner the better.
119
Men should act upon the principle of righteousness, because it is
right, and is a principle which they love to cherish and see
practised by all men. They should love mercy, because of its
benevolence, charity, love, clemency, and of all of its lovely
attributes, and be inspired thereby to deal justly, fairly,
honorably, meting out to others their just deservings.
119
If selfishness prompts you to embrace the truth, if it is merely
to exalt yourself and your friends that you covenant to serve
your God, and that is your only motive, you had better pass on
the northern route, for we can do you no good if you wait, or
remain with us; not but that God has regard for all His children;
but He loves those who love all the principles of righteousness,
because they are righteous, and have a delight in the exercise of
pure principles, of virtue, of excellence and truth, of meekness,
long-suffering, and self denial, mercy, and charity.
119
I am aware that my language fails to convey my ideas to you as I
could wish. But I will proceed a little further. A great promise
was made to Abraham, which was--you shall have seed, and unto
your increase there shall be no end. The same promise was made
unto the Saviour, and unto every true and faithful man who serves
God with all his heart, and whose delight is in keeping the law
of the Lord, obeying the behests of Jehovah, and building up His
kingdom upon the earth.
119
The Elders of Israel frequently call upon me--"Brother Brigham, a
word in private, if you please." Bless me, this is no secret to
me, I know what you want, it is to get a wife! "Yes, brother
Brigham, if you are willing."
119
I tell you here, now, in the presence of the Almighty God, it is
not the privilege of any Elder to have even ONE wife, before he
has honored his Priesthood, before he has magnified his calling.
If you obtain one, it is by mere permission, to see what you will
do, how you will act, whether you will conduct yourself in
righteousness in that holy estate. TAKE CARE! Elders of Israel,
be cautious! or you will lose your wives and your children. If
you abuse your wives, turn them out of doors, and treat them in a
harsh and cruel manner, you will be left wifeless and childless ;
you will have no increase in eternity. You will have bartered
this blessing, this privilege, away; you will have sold your
birthright, as Esau did his blessing, and it can never come to
you again, never, NO NEVER!
120
Look to it, ye Elders! You will awake from your dream, alas! but
too soon, and then you will realize the truth of the remarks I am
making to-day. Whose privilege is it to have women sealed to him?
It is his who has stood the test, whose integrity is unswerving,
who loves righteousness because it is right, and the truth
because there is no error therein, and virtue because it is a
principle that dwells in the bosom of Him who sits enthroned in
the highest heavens; for it is a principle which existed with God
in all eternities, and is a co-operator, a co-worker betwixt man
and his Maker, to exalt man, and bring him into His presence, and
make him like unto Himself! It is such a man's privilege to have
wives and children, and neighbors, and friends, who wish to be
sealed to him. Who else? No one. I tell you nobody else. Do YOU
HEAR IT?
120
Many applications will unquestionably be made to me for wives,
and, perhaps, by men too who will steal, or trespass upon me,
their neighbors, kill their stock, do wickedly in various ways.
Nothing would damn such men sooner than to give them this
privilege. I answer the brethren, they have to go upon their own
responsibility. I tell you the truth. If you are a first-rate
good man, and honor your Priesthood, it is your privilege. The
man who has proved himself before God, has been faithful, has
gone through and performed everything the Lord has laid upon him
to do, for the purpose of building up and sustaining His kingdom,
has proved himself before men, angels, and his Father in heaven,
he is the only character that will increase, and obtain a
celestial glory. Others may seem to prosper, to increase for a
season, but by and bye they are left in the shade, their glory is
clipped, and their house is left unto them desolate.
120
Pray the Lord to inspire your hearts. Ask for wisdom and
knowledge. It is our duty to seek after it. Let us seek, and we
shall find; knock, and it will be opened unto us. But as for His
coming down here to pour His Spirit upon you, while you are
aiming after the vain and frivolous things of the world;
indulging in all the vanity, nonsense, and foolery which
surrounds you; drinking in all the filthy abomination which
should be spurned from every community on the earth--so long as
you continue this course, rest assured He will not come near you.
120
I will not enter into particulars. You already know enough about
them. I ask that you would leave it off; refrain, purify, and
sanctify yourselves before your God, and get so much of the
spirit of truth that you may become filled with it, so that you
can shout aloud with all your might to the praise of God, and
feel your hearts clear as the noon-day sun. Then you can dance,
and glorify God; and as you shall abide in the truth, God will
raise you up, and add to your numbers, so that your train will
fill the Holy Temple, as it was said of the Lord by one of old.
May the Lord bless you. Amen.
Journal of Discourses / Journal of Discourses, Volume 1 / Orson
Hyde, October 6, 1853
Orson Hyde, October 6, 1853