Life and death are set before us, and we are at liberty to choose
which we will.
I have frequently reflected upon these two principles, but were I to
explain in full my own views upon them, they might perhaps come too
much in contact with the feelings and views of many people.
To me, these principles are like the vision of open day upon this
beautiful earth. Life and death are easily understood in the light of
the Holy Ghost, but, like everything else, they are hard to be
understood in its absence.
To choose life is to choose an eternal existence in an organized
capacity: to refuse life and choose death is to refuse an eternal
existence in an organized capacity, and be contented to become
decomposed, and return again to native element.
Life is an accumulation of every property and principle that is
calculated to enrich, to ennoble, to enlarge, and to increase, in
every particular, the dominion of individual man. To me, life would
signify an extension. I have the privilege of spreading abroad, of
enlarging my borders, of increasing in endless knowledge, wisdom, and
power, and in every gift of God.
To live as I am, without progress, is not life, in fact we may say
that is impossible. There is no such principle in existence, neither
can there be. All organized existence is in progress, either to an
endless advancement in eternal perfections, or back to dissolution.
You may explore all the eternities that have been, were it possible,
then come to that which we now understand according to the principles
of natural philosophy, and where is there an element, an individual
living thing, an organized body, of whatever nature, that continues as
it is? It cannot be found. All things that have come within the
bounds of man's limited knowledge—the things he naturally understands,
teach him, that there is no period, in all the eternities, wherein
organized existence will become stationary, that it cannot advance in
knowledge, wisdom, power, and glory.
If a man could ever arrive at the point that would put an end to the
accumulation of life—the point at which he could increase no more, and
advance no further, we should naturally say he commenced to decrease
at the same point. Again, when he has gained the zenith of knowledge,
wisdom, and power, it is the point at which he be gins to
retrograde; his natural abilities will begin to contract, and so he
will continue to decrease, until all he knew is lost in the chaos of
forgetfulness. As we understand naturally, this is the conclusion we
must come to, if a termination to the increase of life and the
acquisition of knowledge is true.
Because of the weakness of human nature, it must crumble to the dust.
But in all the revolutions and changes in the existence of men, in the
eternal world which they inhabit, and in the knowledge they have
obtained as people on the earth, there is no such thing as principle,
power, wisdom, knowledge, life, position, or anything that can be
imagined, that remains stationary—they must increase or decrease.
To me, life is increase; death is the opposite. When our
fellow creatures die, is it the death we talk about? The ideas we have
of it are conceived in the mind, according to a false tradition. Death
does not mean what we naturally think it means. Apparently it
destroys, puts out of existence, and leaves empty space, but there is
no such death as this. Death, in reality, is to decompose or decrease,
and life is to increase.
Much is written in the Bible, and in the other revelations of God, and
much is said by the people, publicly and privately, upon this
subject. Life and death are in the world, and all are acquainted with
them more or less. We live, we die, we are, we are not, are mixed up
in the conversation of every person, to a lesser or a greater degree.
Why is it so? Because all creation is in progress; coming into
existence, and going out of existence, as we use the terms; but
another form of language fits this phenomenon of nature much better,
(viz.) forming, growing, increasing, then begins the opposite
operation—decreasing, decomposition, returning back to native ele ment,
&c. These revolutions we measurably understand.
But to simply take the path pointed out in the Gospel, by those who
have given us the plan of salvation, is to take the path that leads to
life, to eternal increase; it is to pursue that course wherein we
shall never, never lose what we obtain, but continue to collect, to
gather together, to increase, to spread abroad, and extend to an
endless duration. Those persons who strive to gain eternal life, gain
that which will produce the increase their hearts will be satisfied
with. Nothing less than the privilege of increasing eternally, in
every sense of the word, can satisfy the immortal spirit. If the
endless stream of knowledge from the eternal fountain could all be
drunk in by organized intelligences, so sure immortality would come to
an end, and all eternity be thrown upon the retrograde path.
If mankind will choose the opposite to life held out in the Gospel, it
will lead them to dissolution, to decomposition, to death; they will
be destroyed, but not as it is commonly understood; For instance, we
would have destroyed more of the material called flour, had we
possessed it this spring in greater abundance. We should have
destroyed more of the wood that grows on the mountains, could we have
got it with more ease, which seems to us to be utterly destroyed when
it is consumed with fire. But such is not the case, it will exist in
native element. That which is consumed by eating, or by burning, is
nothing more than simply reduced to another shape, in which it is
ready for another process of action. We grow, and we behold all the
visible creation growing and increasing, and continuing to increase,
until it has arrived at its zenith, at which point it begins to
decompose. This is the nature of all things which constitute this
organized world. Even the solid rocks in the mountains continue to grow until they have come to their perfection, at which point
they begin to decompose. The forests grow, increase, extend, and
spread abroad their branches until they attain a certain age. What
then? Do they die? Are they annihilated? No! They begin to decompose,
and pass into native element. Men, and all things upon the earth, are
subject to the same process.
We say this is natural, and easy to comprehend, being plainly
manifested before our eyes. It is easy to see anything in sight; but
hard, very hard, to see anything out of sight.
If I look through my telescope, and my friends inquire how far I can
see, I tell them I can see anything in sight, no matter how far from
me the object may be; but I cannot see anything out of sight, or that
which is beyond the power of the instrument. So it is in the
intellectual faculties of mankind; it is easy for them to see that
which is before their eyes, but when the object is out of sight, it is
a difficult matter for them to see it; and they are at a loss how to
form an estimate of it, or what position to put themselves in, so as
to see the object they desire to see.
In regard to eternal things, they are all out of sight to them, and
will so remain, unless the Lord lifts the curtain. The only reason why
I cannot see the heavy range of mountains situated in the Middle
States of the American Confederacy, is because of the natural
elevations that raise themselves betwixt me and them, above the level
of my eye, making them out of sight to me. Why cannot we behold all
things in space? Because there is a curtain dropped, which makes them
out of sight to us. Why cannot we behold the inhabitants in Kolob, or
the inhabitants in any of those distant planets? For the same reason;
because there is a curtain dropped that interrupts our vision. So it
is, some thing intervenes between us and them, which we cannot
penetrate. We are short sighted, and deprived of the knowledge which
we might have. I might say this is right without offering any
explanation.
But there are many reasons, and much good sound logic that could be
produced, showing why we are thus in the dark touching eternal things.
If our agency was not given to us, we might, perhaps, now have been
enjoying that we do not enjoy. On the other hand, if our agency had
not been given to us, we could never have enjoyed that we now enjoy.
Which would produce the greatest good to man, to give him his agency,
and draw a veil 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 veil before his eyes. He has
caused us to forget everything we once knew before our spirits
entered within this veil 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 veil which is over the inhabitants
of the earth; they have forgotten that they once knew. This is right;
were it different, where would be the trial of our faith? In a
word, be it so; it is as it should be.
Now understand, to choose life is to choose principles that will lead
you to an eternal increase, and nothing short of them will produce
life in the resurrection for the faithful. Those that choose death,
make choice of the path which leads to the end of their organization.
The one leads to endless increase and progression, the other to the
destruction of the organized being, ending in its entire decomposition
into the particles that compose the native elements. Is this so in all
cases, you inquire? Yes, for aught I know. I shall not pretend to deny
but what it is so in all cases. This much I wanted to say to the
brethren, with regard to life and death.
As to the word annihilate, as we understand it, there is no such
principle as to put a thing which exists, entirely out of existence,
so that it does not exist in any term, 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 en tered into my heart; but you hear others preach, that people
will go there to dwell throughout the endless ages of eternity. Such
persons know no more about eternity, and are no more capable of
instructing others upon the subject, than a little child. They tell
about going to hell, where the worm dieth not, and the fire is not
quenched, where you must dwell. How long? Why, I should say, just as
long as you please.
One thing more. The beauty of our religion, that very erroneous
doctrine, which the world call "Mormonism," we had set before us this
morning by Elder Parley P. Pratt. The whole object of my existence is,
to continue to live, to increase, to spread abroad, and gather around
me to an endless duration. What shall I say? You may unite the efforts
of the best mathematicians the world can produce, and when they have
counted as many millions of ages, worlds, and eternities, as the power
of numbers within their knowledge will embrace, they are still as
ignorant of eternity as when they began. Then ask people of general
intelligence; people who understand in a great degree, the
philosophical principles of creation, which, they have studied and
learned by a practical course of education, and what do they know
about it? It is true they know a little, and that little every other
sane person knows, whether he is educated or uneducated; they know
about that portion of eternity called time. Suppose I ask the learned
when was the beginning of eternity? Can they think of it? No! And I
should very much doubt some of the sayings of one of the best
philosophers and writers of the age, that we call brother, with regard
to the character of the Lord God whom we serve. I very much doubt
whether it has ever entered into his heart to comprehend eternity.
These are principles and ideas I scarcely ever meddle with. The prac tical part of our religion is that which more particularly
interests me. Still my mind reflects upon life, death, eternity,
knowledge, wisdom, the expansion of the soul, and the knowledge of the
Gods that are, that have been, and that are to be. What shall we say?
We are lost in the depth of our own thoughts. Suppose we say there was
once a beginning to all things, then we must conclude there will
undoubtedly be an end. Can eternity be circumscribed? If it can, there
is an end of all wisdom, knowledge, power, and glory—all will sink
into eternal annihilation.
What is life to you and me? It is the utmost extent of our desires. Do
you wish to increase, to continue? Do you wish to possess kingdoms
and thrones, principalities and powers; to exist, and continue to
exist; to grow in understanding, in wisdom, in knowledge, in power,
and in glory throughout an endless duration? Why, yes, is the reply
natural to every heart that has been warmed with the lifegiving
influences of the Holy Ghost. And when we have lived, and gathered
around us more kingdoms and creations than it is possible for the mind
of mortals to comprehend, (just think of it, and how it commenced like
a grain of mustard seed, cast into the ground!) then, I may say we
could comprehend the very dawning of eternity, which term I use to
accommodate the idea in my mind, not that it will at all apply to
eternity. When you have reached this stage in the onward course of
your progression, you will be perfectly satisfied not to be in a
hurry.
The inquiry should not be, if the principles of the Gospel will put us
in possession of the earth, of this farm, that piece of property, of a
few thousand pounds, or as many thousand dollars, but, if they will
put us in possession of principles that are endless, and calculated in
their nature for an eternal increase; that is, to add life to life,
being to being, kingdom to kingdom, principle to principle, power to
power, thrones to thrones, dominions to dominions, and crowns to
crowns.
When we have lived long enough by following out the principles that
are durable, that are tangible, that are calculated in their nature to
produce endless life—I say, when we have lived long enough in them to
see the least Saint, that can be possibly called a Saint, in
possession of more solar systems like this than it is possible for
mortals to number, or than there are stars in the firmament of heaven
visible, or sands on the seashore, we shall then have a faint idea of
eternity, and begin to realize that we are in the midst of it.
Brethren, you that have the principles of life in you, be sure you are
gathering around you kindred principles, that will endure to all
eternity.
I do not desire to talk any more at this time.