We have gathered out from the people of the world into these valleys
to be distinct and separate from them as a Church and a people. If I
can answer the desires of my mind, in relation to this matter, I
should like to show you in what respect that separation consists; what
relation we sustain to God, to his Church and kingdom, and to the
world. It is a very broad and comprehensive subject, and one that
requires our consideration. A good deal has been said lately about our
associations with the world, and our being separate from the world,
and about many of us being entangled with the world. It is well for
us, as events transpire, to try, if we can, to comprehend the position
that we occupy in relation to these matters. We are really a peculiar
people, that is, our views differ from those of the rest of the world
generally, and that is not confined alone to our religion, but to our
social system, to our politics, and to most of the affairs associated
with human life. As a people, we present today a strange anomaly
among the nations of the world. Unlike the rest of the nations, we
have come out here to be separate from all other people, and we have
notions and principles of a religious nature, differing very
materially from all the rest of mankind.
The continental nations of Europe are very differently constituted to
what we are; they are generally a distinct people, but they have more
or less become amalgamated years ago, and at present have assumed a
degree of nationality, having their own peculiar theories, customs,
and ideas of religion and politics, and their own notions and
standards of a social system. Their systems have been codified to a
certain extent—have been taught in their schools, their lyceums, and
their churches, and been discussed in their legislative assemblies,
and form what is generally termed ideas nationale—they have been
written about, thought about, lectured about, and preached about.
There are certain mediums through which the ideas of those nations
flow generally, which differ according to the position they occupy
politically and religiously, and the kind of government which they are
under. These theories and systems are peculiarly influenced and
modified by the peculiar languages through which their ideas are
conveyed. Those nations are organized under strictly political
principles or systems—their organizations are almost exclusively of a
political nature, although they have arrangements pertaining to church
government which regulate and control in many instances the
consciences of their subjects. They have a certain kind of religion in
which they generally are, no doubt, conscientious, and which is sustained by law.
The United States differ from them; for, although organized on
political principles, yet, they have no religion which they
acknowledge as such, nationally, leaving the people free to worship as
they please.
We differ from all the rest. We have come together simply upon
religious principles; we believe that God has spoken, that the heavens
have been opened, that a connection has been formed between the
heavens and the earth in our day. We believe that God has commenced to
establish his kingdom upon the earth, and to teach mankind those
principles that are calculated to bless and exalt them in time and in
eternity. For this reason we have assembled together, and for this
reason we build temples and administer ordinances in those temples
which have been revealed unto us from the Most High. Now, as there are
no other people anywhere under the heavens that have these ideas but
ourselves, we may, indeed, be called a peculiar people—a people
separate and distinct from all others. We are not composed of one
particular family of the human race; we cannot be called Germans, we
cannot be called English, we cannot be called Americans, or French, or
Italians, Swiss, Portuguese, or Scandinavians. You cannot call us by
any nationality, in particular, for we are composed of the whole. The
nationality we are now in possession of is brought about simply, in
the first place, as I have already stated, upon religious grounds.
The Elders of this Church have gone forth to those different nations
and have preached the words of life, and have made known unto the
people of those nations the things which the Lord hath communicated
unto them, and the people in those nations who have received the
principles of truth preached to them, all who could have gathered
themselves together as we find ourselves today in this Territory, a
distinct, religious brotherhood—if you please, a distinct nationality,
differing from all others. True, we are associated with what is called
the United States of America, in a territorial capacity, and
acknowledge that authority and submit to its rule; we are really under
the constitution of the United States. We have among us Federal
officers who represent the United States government, and in this
respect, so far as submission to law is concerned, and so far as the
constitution of the United States is concerned, we are really
associated with them, and form part and parcel of that government,
and, at the same time, are just as loyal, and just as patriotic as any
other portion of the United States; and we are bound always to admit
another great fact, which is, that we are under the constitution of
the law of Heaven.
There is a theory which has prevailed to a great extent in the United
States lately, among what is called the dominant party of the present
day, which is denominated the "higher law." Whether they understand
anything about that higher law or not I am not prepared to say; but
there is a law that we are placed under that is really and
emphatically a higher law. The higher law, of which those parties
speak, refers particularly to the liberation of the negro, wherein
they conceive that that is paramount to everything else, and that to
it all barriers and obstacles, whether of constitution or law, shall
give way; but that is a question which I shall not discuss here this
afternoon, but leave it to other parties.
The position that we are placed in is very different; we are gathered
together here, as I have stated before, on religious principles, which
was the first inducement to our gathering ourselves together.
We furthermore believe, that being gathered together, it is our right
to worship God according to the dictates of our consciences; we
believe other things, also, that have been communicated unto us, that
have been spoken and written about very plainly and extensively, viz.,
that God will establish his kingdom upon the earth, irrespective of
what my opinion may be, or yours, or what the opinions of the
government of France, of the United States, or any nation of the earth
may be; we believe this is a deed that will actually be accomplished,
and that God will introduce a rule and government of his own upon this
earth, and that all nations, all rule, all power, all government, all
authority, will have to submit to that rule, that government, and that
authority; that is, this government will spread and extend until "all
nations (to use a very familiar expression among all parties) shall
bow to the scepter of King Emmanuel." That expression is very commonly
used, and very little understood; still, at the same time, it is in
common use throughout the religious world generally. We believe it; we
believe, too, that it will be literally fulfilled; that all nations
will be overthrown; that these kingdoms, and governments, and powers,
and authorities that exist on the earth, will be broken and destroyed,
and that God will introduce a government and rule and dominion of his
own.
These are some of our views. There are many people that have believed
in these things, many religious parties have written about them; they
have expected them, and believed in them; they have been part and
parcel of their faith: there is nothing, remarkable, therefore, about
this. But when we go a little further and say, we believe that we are
the people, then it places things in another position.
Theory is one thing in relation to these matters, and the practical
part is another thing. We do believe it, and we honestly acknowledge
that this is that kingdom which the Lord has commenced to establish
upon the earth, and that it will not only govern all people in a
religious capacity, but also in a political capacity. "Well," say
some, "is not that treason?" I do not know that it is; it is not
treason against the Lord, and I do not know that it is treason against
the government of the United States, or any other government. I have
yet to learn that I, or any other person, or nation have power or
authority to control the Almighty in his acts. I think that when he
has a mind to, he will turn and overturn, and revolutionize, and bring
to pass his purposes without asking me or any other person or power on
the earth any odds, and we cannot help ourselves. It is merely a
matter of faith with me and others, and it may be of knowledge also in
regard to the designs and purposes of God in relation to this earth,
and in relation to this people associated with him; but who do we
interfere with politically, whose rights are proscribed by us, or what
law is broken? None. We respect, honor, and obey the Constitution and
laws of the nation with which we are associated. This is simply our
faith or knowledge, as the case may be; it is the faith of this
community that this is that kingdom that the Lord has commenced to
establish upon the earth. The way that he has brought us together is,
as stated before, by preaching the Gospel unto us through his
servants, repentance and the remission of sins through baptism in
water in the name of the Father, of the Son, and of the Holy Ghost,
and the laying on of hands for the impartation of the Holy Ghost.
I remember some years ago being in the city of Paris, in France; there were a great many reformers there, as well as refugees from
different parts of Europe. I had a long conversation with a Mr.
Krolikeski, a gentleman from Poland, about the Gospel. He then was
associated with a certain portion of the red republican party in
France, with that particular branch of them that embraced the
doctrines that those people professed that came to Nauvoo when we
left—the followers of Mr. Cabot. After talking with him for some time
on the principles of the Gospel, and what was calculated to be brought
about in the earth, he turned to me and said, "Mr. Taylor, do you
propose to bring about a revolution in the earth, and to introduce
another state of things through the principle of repentance, of faith,
and baptism, etc.?" "Yes, sir, that is the way we understand it."
"Well, I wish you every success, but I am afraid you will not be able
to accomplish anything."
I suppose he thought that the gate was very straight, and the road
there too narrow to accomplish any national purposes, and, as Jesus
said, "that few there were that found it."
Said I to him, you are trying to bring in a great reformation and you
think you are going to accomplish something; we will compare notes. It
is a number of years now since we left the city of Nauvoo; it was a
large city then, and surrounded by a rich country, that we cultivated.
In consequence of our religious views we could not stay there; we were
persecuted and driven, and had to go into the wilderness, had to carry
with us our husbandry utensils, seed, grain, tools of every kind, and
provisions, a distance of over thirteen hundred miles by land, with
ox-teams, into an unknown and unexplored country, among the savages of
the desert. You and your people came to our vacated city, lived in our
houses already built for you; you came to gardens and fields, already
in a state of cultivation; you had every facility for improvement and
progression. Now, sir, what is the difference between the two people?
In reading your communications from Nauvoo, which I frequently read,
every time you issue your paper you call for more money and means to
help them to carry out their plans, and to progress in building up
their city. On the other hand, our people, situated far away among the
red skins of the forest, are sending out hundreds and thousands of
dollars to help to gather the poor there. Now, which is progressing
the most, you or they? "Well," says he, "I have nothing to say."
I
think he will have still less to say today than then.
We expect still to continue to progress and to advance in religious
intelligence, in political intelligence; in religious power, and in
political power; we are still expecting to carry out our social
principles, which differ very materially from others. Our marriage
system is different from that of others—of that which is called the
religious world at the present time—the Christian world, if you
please; and this marriage system of ours, at the first sight, appears
to them as it did to us at first sight, the most revolting, perhaps,
of anything that could be conceived of. Whatever others may have
thought about it, I know what was thought about it by those who first
embarked in it. If they could have plowed around the log, according to
a facetious remark of President Lincoln, or burned it, or done
anything else, they would have done it, rather than have entered into
it; but they could not, and they had to take it up as the word of the
Lord. It was not a matter of their own choice; it was the will and the
commandment of the Almighty, for the guidance of his people. In this
we differ materially from others; they think that they are
right in their views, we know that we are right in ours, and therefore
we are satisfied. We expect, then, that these principles that we have
received, and principles that will continue to be imparted unto us by
our Heavenly Father, will spread, and increase, and go forth, and
obtain the pre-eminence and a position among the nations of the earth.
We do not expect that we shall ever be converted to any of their
religious systems, or to any of their social systems. We know what we
have received emanates from God; and knowing that, we stand upon it,
and cleave to it as the rock of ages, knowing that no power under the
heavens is able to overturn it, therefore we stand secure. The Lord
has a design to speak, to instruct, to guide, to direct us in all our
affairs, whether it relates to this world or to the world that is to
come, and we are desirous to be taught of Him, and being taught of
Him, we are then desirous to communicate the intelligence we receive
unto others.
Some people will say, "You are harsh, you are exclusive, you do not
wish to associate and to mix with others." To a certain extent we do,
and to a certain extent we do not. To a very great extent we feel very
much interested in the welfare and happiness of the human family. I
very much question whether greater philanthropy has been developed
among any other people under the face of the heavens than among this
people. I am at the defiance of any body, or class of men, or nation,
to show that greater sacrifices, so to speak, have been made anywhere
than have been made among the Elders of this Church to promulge among
the people that dwell upon all the earth the things that God has
revealed unto them. Can you point out another people who have
exhibited the same degree of intelligence, earnestness, and zeal in
traveling from nation to nation, from city to city, by land and sea,
over mighty oceans and desert wastes, even to the ends of the earth in
order to promote the happiness and well-being of their fellow men?
There are no philanthropical societies existing in the world, that
have done what the Elders of this Church have done, they cannot be
produced. Are we misanthropists? No, We are cosmopolitans, citizens of
the world, and have implanted in our bosoms the spirit of the living
God, which prompts us to seek for the welfare and happiness of all the
human family. All this, and more, we have done, and I very much
question whether you can find anybody that would dispute it. They
would say we are in error: that they have a right to say, and to
think, if they please; but there is not one who can say in truth that
we have not done all we claim to have done. We believe that God has
spoken, and that he has organized his church and kingdom upon the
earth; that he has and does communicate his will to his church; and
believing that, we went forth as heralds of life and salvation to
proclaim to the nations of the earth the things God has communicated
unto us. Did we go to preach to the people for their gold, for their
silver, and for their precious things; for their clothing, or for
anything they possess; for honor or for fame? No; but we were pointed
at as speckled birds, we were opposed and persecuted in every town
where we set our feet, and nothing but the power of God and the power
of truth could have sustained the Elders in promulging those
principles God gave them to communicate to the world. They had with
them the power of God and the power of truth, which prevailed, so far
as we see it this day—so far as it has had its influence, and so far
as it has operated upon the human mind—so far as it has
gathered the Saints of God, and so far as it has preserved them in the
position they now occupy.
This being the case, then, we cannot be charged with being narrow and
contracted in our views—we cannot be charged with seeking to injure
any class of men, for we have sought to benefit everybody that would
be benefited by us, we have sought to benefit them every way in regard
to their circumstances—in regard to their faith—in regard to their
politics, and in regard to their bodies, to their souls, in regard to
time and to eternity. There are thousands in this Territory today
that are now well off that never would have owned one foot of land in
the world anywhere else. What have we done besides? We have helped one
another, sent out our teams by the hundreds and by the thousands, and
our means, to assist those who could not assist themselves. Why?
Because they were desirous to come, and we were willing to help them
to come. Millions of dollars have been expended in this thing alone
among the people. Can we in justice be called niggardly and contracted
in our feelings? Can it be said that we have not shown liberality? It
would be folly and madness to talk so; and, to say the least of it, it
would show a lack of knowledge of the history of this church and
people, and the position they occupy. I say, further, that if this
nation had listened to the voice of Joseph Smith in a political
capacity, they would have been saved this war that has now overtaken
them: but they would not be saved; and I have sometimes been reminded
of the position that Jerusalem occupied on a certain occasion when
Jesus Christ spake by the spirit of revelation prophesying the events
about to take place, he said, "O Jerusalem, Jerusalem, thou that
killest the prophets, and stonest them which are sent unto thee, how
often would I have gathered thy children together, even as a hen
gathereth her chickens under her wings, and ye would not! Behold, your
house is left unto you desolate," etc. He then went on to tell them
that Jerusalem should be overthrown and not one stone should be left
standing upon another, that it should be trodden down of the Gentiles,
etc. Could Joseph Smith or Jesus Christ help being the communicators
of such tidings? They could not. Could Jesus Christ prevent the wrath
of God overtaking the Jews and plunging them into irrevocable ruin?
No. Could Joseph Smith, or this people, have hindered anything that
has overtaken the nation of the United States? They could not. They
have had warning of the approaching evil for the last thirty years,
and they had the opportunity of knowing what would have saved them,
but they would not be saved. Is it wrong, cruel, and oppressive to try
and save a people when you see that people or nation rushing headlong
to the brink of a precipice? Is it wrong to tell them to hold on or
they will be destroyed? You would rather call it the voice of a
friend; all good men would, and, as far as bad men are concerned, we
care little about them.
Now, we are here, and those events spoken of are transpiring and will
transpire, and we cannot help it, and President Brigham Young cannot
help it; these judgments are the decrees of fate, they will roll
on—they have got to come and we cannot hinder them. What are we aiming
at now? We want to save ourselves if we can, we want to know how to
save ourselves as rational independent beings that have got souls to
save—beings that are eternal. We want to know how to save ourselves
and how to save our families, and, if possible, save our progenitors, and lay a foundation to save our posterity after us, and
also to save all that can be saved of the world—all that are in the
reach of salvation, and, if possible, root out the chaos and confusion
that everywhere exist in the political world; form and establish
correct principles that shall emanate from the great Eloheim, and that
shall elevate the nations of the earth from the degradation in which
they are wallowing today, and exalt them on high, that they may be
prepared to receive teachings and instructions from God, and, if
possible, be saved in his kingdom. These are things that we are trying
to accomplish; our hearts are full of blessings, full of kindness,
full of consideration, full of long-suffering, full of a desire to
save, bless, and exalt all that are within the reach of salvation.
That is the worst injury that we ever did to any of the human family,
and these are the worst desires that we ever had towards any of them.
What do we wish to do for ourselves? We wish to purify ourselves from
every kind of corruption—from all the leaven of gentilism, so to speak
(I make use of that term, because it is generally comprehended among
us to mean the leaven of the world of corruption and of evil of every
kind), and to try to save ourselves and purify ourselves in our
spirits, in our bodies, in our feelings, and to seek for intelligence
from God, and from all correct sources, that we may be of a truth
representatives of God upon the earth. This is what we are aiming at,
and we wish, if we can, so to conduct ourselves that God will not be
ashamed of us, that holy angels will not be ashamed to associate with
us, and that all our communications, doings, and associations may be
of that nature that will at all times secure the smile and the
approbation of our Heavenly Father, that when we get done with this
work, and the world and the affairs of the world, so far as this
present existence is concerned, we can say as Paul said, "I have
fought the good fight, I have finished my course, I have kept the
faith." I have done my duty, honored my calling, and now there is a
crown laid up for me, and for all who love the appearing of our Lord
and Savior Jesus Christ.
These are some of the feelings that throb in our bosoms, and these are
the things we wish to accomplish for ourselves and for others. Is
there any lack of philanthropy in this, any lack of good feelings
towards any of the human family? No. "Then why do you not associate
with everybody? Why do you not receive everybody into your houses? Why
do you not let everybody do as they please, etc. Why do you not allow
everybody to corrupt themselves if they wish to, and corrupt you if
they please, and introduce their corruptions among your people?" The
reason why we do not do these things is, because we have not a mind
to. We think there is a very great distinction between the one and the
other—we think there is a great difference between building up the
kingdom of God and submitting to the power of the devil; we think
there is a very material difference between associating with the
Saints of God, or honorable men of the earth, than with the opposite
class of persons. We think we have a perfect right always to choose
what kind of company we keep and who we associate with. "But Bishop
Woolley denounces the Gentiles sometimes;" perhaps he has good reason
to. I do not know whether ever he denounces any of the folks called
Mormons or not; but I know one thing, if he did his duty he would
denounce them. I know that there are a great many, both among those
that are called Gentiles and those that are called Mormons, that do
not act as gentle men ought to act, much less as Saints of the Most High.
I wish this people to understand one thing, that there is a very
material difference between treating men with courtesy and kindness,
acting in a spirit of civilization, and trying to introduce correct
principles among them, and permitting them to introduce their devilism
among us; there are rules of etiquette among other nations and
peoples, just as much as there are here. I have seen things practiced
here by men, both by saints and sinners, that would not be tolerated
in any other nation more than they would be here. I have seen acts in
public, and I was going to say in private—although I do not enter much
into the private acts of men, and do not wish to—but I have seen acts
in public that would not be tolerated upon any consideration in any
decent society; but persons committing such acts would be promptly
turned out of that society. It is not because a man has a few dollars
in his pocket, anywhere that I have been, that he is allowed to push
himself and crowd himself into anybody's family he thinks proper, and
seek to corrupt that family; no such things are tolerated anywhere
among people who profess to be guided by correct principles, and shall
we tolerate them here? No. It is usual in other countries, before a
man can be received into society, that he must bring with him a
reputation from reputable men; he is expected to have introductory
letters before he can be introduced to them and associate with them,
and not because he is in the shape of a man and walks on two legs.
Why, baboons do that. Before I should allow strangers to come into my
family and mix with my wives and daughters, I should want to know who
they were, where they came from, what their instincts were, and what
was their moral and religious character. As a head of a family, I have
a right to know these things; I have a right to know what influences
are brought in and around my house, what spirits predominate there,
and I have a right to know what a man's religion is.
"But do you not allow liberty of conscience?" Yes. You can worship
what you please—a donkey or a red dog—but you must not bring that
worship into my house; I do not believe in your gods, I believe in the
God of Israel, in the Holy Ghost, in the spirit of truth and
intelligence, and all good principles; and if you want to worship your
gods, worship them somewhere else, and if anybody else wants to
worship them, they can do so: you can go on to one of those mountains
and worship your gods, or if you are living in a house here, you can
be a worshipper of Buddha if you please; but I do not want it in my
house, and I do not want the spirit that you have—the spirit of those
gods, visible or invisible; I do not want their teachings, spirit, nor
influences.
Who does not know that the world is corrupted? Who does not know that
it has been recommended by the authorities in the city of Washington,
and unblushingly published in the public prints, to send to Utah a lot
of nice young men to prostitute our young women? Shame on such a
nation, yet such things have been published and proclaimed here. You
may see people come here smiling and bowing, and very polite, and
"won't you let me take your daughter to a party?" No, nor yourself
either, not unless I have a mind to; I will have a say in that, for I
want to know who dances with my wives and daughters, and whether they
have a reputation or not, and if they have a reputation, what kind of
people they are. This I have a right to do in a social capacity,
independent of all religion, and I mean to do it. I will now
turn the tables another way round. Did you ever see any of the Elders
of this Church out abroad among the nations try to crowd themselves
upon any people, and seek to go into their balls and assemblies, or
families, contrary to rule and to the principles laid down? No, never.
Did you ever hear of them wanting to take their daughters to balls and
parties, etc? No, never. We claim the same kind of treatment from you;
if we want your company we will ask it; if we do not ask it, you may
consider that you are not wanted. We know and understand the spirit of
the times to a certain extent.
"Do you mean to say that all the Gentiles are bad men?" Not by any
means; there are a great many good, honorable, high-minded men; we
have met with many such abroad; we have met with gentlemanly,
courteous treatment from strangers—I have, and so have others—and we
have met with such here. We would not be behind any gentleman in
reciprocating gentlemanly and courteous behavior; we wish to treat all
good men as brothers, and no gentleman will object to what I now say.
But I am sorry to say, that a great many are not of this class. Let us
look at our position for a little while if you please. We are here in
the midst of the mountains; there is a dreadful war raging in the
east, and all kinds of characters are flocking here from that war,
good and bad, and who knows who they are? We know one thing; vigilant
committees in neighboring mining settlements are cutting the throats
of some and hanging others. How do we know who we have here? Very
likely cutthroats, blacklegs, gamblers, guerillas, and murderers, all
gathered here together; and here is an honest, industrious people, and
we do not choose to associate with strangers until we know who they
are, and we think we are perfectly right in so doing.
Our object is to serve God and keep his commandments, and let the
right, and the might, and the truth bear rule, and that right, by the
help of God, we will maintain. We do not choose such associates, we
want to know who it is we are talking to. I would dislike very much to
have a murderer to sit down at my table and be placed under the
disagreeable necessity of dragging him out by the neck. We have a
right to know these things, and we mean to know them. We mean to take
care of ourselves and pursue a course that is right in the sight of
God. We mean to purify ourselves as far as we have power, and by the
help of God, and cleave to the right and maintain it. May God help us
to do it, in the name of Jesus Christ. Amen.