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.
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.
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.
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 realize these things; we feel them, we appreciate them, and
therefore are we thus assembled together.
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 weakness, and the weak nesses 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 overvalue 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 realize 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.
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 Savior 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.
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.
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.
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 feelings 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.
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 practiced 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 anything 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.
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.
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.
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. Everything 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, anymore
than myself, whether they are right or wrong.
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 tomorrow 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 groveling 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 anything 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.
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—everything 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.
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, customhouse officers,
&c., in order to support their own peculiar locality and interests,
independent of anything 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-defense against the intrusions of their
neighboring brother robbers.
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.
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 everything
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.
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.
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 of 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
animalculae, a thousand of which can float in a drop of water, and I
see, by means of a powerful glass, the veins, muscles, and everything
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.
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
background, and shall not be able to comprehend my true
position in society, and for what I came into the world.
What are we? We are noble, intelligent beings, bearing the impress of
a 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.
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 uncere moniously 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.
Others will take everybody 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 cutthroats 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.
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.
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.
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.
Then you believe that we, as "Mormons," have got truth? O yes, I do,
and for this reason, I have traveled 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.
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.
On the other hand, am I to think it is right, because I am right, to
send everybody 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.
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.
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 un der 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.
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 Hamath, 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 by, when
they are hunted up.
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 sometime 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 these holy men have their
interest to feel after their posterity, and all desire to see them
brought forth.
"But," says one, "they are felled 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.
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.
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?
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 anything else we see abroad.
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 whoever 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 by come forth and enjoy
their proper lot in the eternal world.
"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 defense 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.
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 punish ment?" "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.
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.
This is one of our first estates, or it is our second estate, if you
please, and so 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.