I always take pleasure in speaking of things pertaining to the kingdom
of God, and to the interest and happiness of my fellow men, if I think
that I can be of service or advantage to those to whom I address
myself. In meeting together, as we are met today, from time to time,
we do so to reverence and worship, according to the intelligence and
understanding we possess, Almighty God, the giver of our lives and the
supporter of all things. A feeling of reverence and respect for Deity
prevails in some form or other amongst all the human family. It
assumes, it is true, a variety of forms, and there are many different
ideas and opinions among men as to the proper mode of worshiping and
rendering ourselves acceptable to our heavenly Father. All mankind
believe, more or less, in a Being who rules and governs the universe,
and controls the destinies of the human family; and whatever form of
worship may be followed, it is accompanied by feelings of reverence
and respect for God. There is something very singular about this, and
it is different from anything else that exists on the face of the
earth. We have our theories about science; we have principles and laws
which govern mechanism; there are certain known laws which govern the
ele ments by which we are surrounded; there are certain sciences which
men can master by studying the laws which govern them; but in regard
to the worship of God, it seems to differ materially from anything
else that we have cognizance of. He is a Being that mankind generally
do not have a knowledge of, they do not have access to his presence,
and unless he communicates it, there is no known law by which we can
approach unto him.
The ideas of men seem to be vague and uncertain in relation to the
worship of the Almighty, and they have always been more or less so.
When Paul stood up in Athens, some eighteen hundred years ago, in
speaking upon God, he says, "I saw an altar on which was inscribed—'To
the unknown God.'" The Athenians had a variety of gods which they
professed to know, or that represented certain ideas, theories and
principles which obtained among them; but there was one whom they
described as the "Unknown God." Paul makes a most remarkable statement
concerning this matter. He says—"Him, therefore, whom ye ignorantly
worship, declare I unto you;" the God who made the heavens, the earth,
the seas and the fountains of waters.
The idolaters who lived long prior to the time when Paul preached
Christ and him crucified to the people of Athens, had some idea of the
"unknown God." We read that a dream was given to Nebuchadnezzar,
unfolding to him certain things that were to take place in the future;
and he called together the magicians, astrologers and soothsayers—the
men of science of those days, and who professed to have a knowledge of
the future, and he told them he wanted them to reveal unto him his
dream, and then to give him the interpretation. They told him that his
request was very unreasonable; it was beyond their power to comply
with, and was a thing not commonly asked or required of men of their
profession; but if he would give them the dream, they had rules and
principles whereby they could interpret it. He still insisted upon the
dream and the interpretation. They then told the king that no being
but the "unknown God," who dwelt in the heavens, was able to reveal
such a secret as he demanded at their hands. We find that, among the
Babylonians and Chaldeans, behind their ideas, theories and mythology,
they had ideas of a Supreme Being who governed the universe who alone
could reveal the secret acts of men, and who held their destinies in
his hands; and unless there is some plan or law by which men can have
access to him who, in Scriptures as well as by men at the present
time, is termed the unknown God, we must remain ignorant of him, his
attributes, designs and purposes, and of our relationship to him.
Paul also tells us that life and immortality are brought to light by
the Gospel; hence it would seem that that is a principle whereby men
can be brought into communication with God. There are other Scriptures
that are rather remarkable on this point. The Apostle tells us—"Now
are we the sons of God, but it does not yet appear what we shall be;
but when he who is our life shall appear, then shall we be like unto
him, for we shall see him as he is!"
It would seem from this, and other Scriptures of a similar kind, that
man did once possess a knowledge of God and the future, and a
certainty in relation to the mode of worshiping him. Paul says that
life and immorality are brought to light by the Gospel. The question
necessarily arises in our minds, how and by what means are these
things accomplished? In what way are men to be put in possession of
this light and this immortality? And then, men who have not been in
the habit of reflecting, or if of reflecting, not of judging
correctly, not being in possession of true principles, think, and
their thoughts go back, and they say—"Well, what of those who lived
before there was a Gospel?" For my part, I do not know of any such
time, I do not read of any such time, and I am not in possession of
any information in relation to any such time. I should as soon think
of asking—What of the people who lived before there was a sun, moon,
stars or earth, or before there was anything to eat or drink, or any
other impossible thing that we could reflect upon. Thoughts and ideas
of this kind cannot have foundation in fact; they never did exist. If
life and immortality are brought to light by the Gospel, then,
whenever and wherever men had a knowledge of life and immortality,
whenever and wherever God revealed himself to the human family, he
made known unto them his will, and drew aside the curtain of futurity,
unfolded his purposes, and developed those principles which we find
recorded in Sacred Writ. Wherever men had a knowledge of these
things, they had a knowledge of the Gospel; hence it is called in
Scripture, "the everlasting Gospel;" and hence John, while on the Isle
of Patmos, wrapped in prophetic vision, beholding a succession of
marvelous events that should transpire in after ages, declared, among
other things—"I saw another angel flying in the midst of heaven,
having the everlasting Gospel to proclaim to those who dwell on the
earth, to every nation, kindred, tongue and people, crying with a loud
voice, 'fear God and give glory to him, for the hour of his judgment
is come.'"
The Gospel, then, in its nature and in its principles, is everlasting;
in other words, it is God's method of saving the human family; and
hence, Christ, of whom we hear and read so much in the Scriptures of
divine truth, was "the Lamb slain from before the foundation of the
world." He was believed in, long before he made his appearance, both
on the Asiatic and American continent, and God gave unto his ancient
Prophets many visions, manifestations and revelations of his coming to
take away the sins of the world by the sacrifice of himself.
In speaking of the Gospel, Paul talks of it being known as far back as
the days of Abraham, for he tells us that "God, foreseeing that he
would justify the heathen through faith, preached before, the Gospel
unto Abraham." The same Apostle tells us concerning Moses and the
children of Israel having the Gospel. Says he—"We have the Gospel
preached unto us as well as they; but the word preached unto them did
not profit, not being mixed with faith in those who heard it;
wherefore the law was added because of transgression;" and when Jesus
Christ came, he came to do away with the law and to re-instate the
Gospel as it had heretofore existed; the everlasting Gospel; that
Gospel which brings life and immortality to light, and wherever and
whenever a knowledge of God was had among the human family, it was
through the instrumentality of the Gospel.
When Jesus was upon the earth, he made this principle very plain to
the people on the Asiatic continent; and, as recorded in the Book of
Mormon, he made it plain to the people on the American continent,
revealing to them the same principles, truth, light and intelligence;
organized the churches in the same way; implanted his Spirit among
them, and imparted to all who were obedient to his law a knowledge of
God and of their own future destiny, and this result always followed a
knowledge of the Gospel among men.
The reason there is so much confusion and disorder among men, today,
in the Christian world is—"they have forsaken God, the fountain of
living waters, they have hewn out to themselves cisterns, broken
cisterns that will hold no water." There were certain principles laid
down by Jesus and his disciples, and also by Moses, and by Nephi, Alma
and others on this continent, in a very plain, clear and pointed
manner, in fact, although a mystery to men of the world, to believers
they are as the Scriptures say—so plain that a wayfaring man though a
fool need not err therein; and they are strictly logical, and
philosophical and easy of comprehension.
There are laws which govern nature, and the principles of matter with
which we are surrounded, with which many of us are familiar. These
laws are as unchangeable as the revolution of the earth upon its axis, or as the rising and setting of the sun. These laws are
perfectly reliable; they cannot be disregarded with impunity, for if
disregarded, the results desired will not follow. The truths of the
Gospel, and the principles of the plan of salvation are as immutable
as the laws of nature. Men of God in different ages have been in
possession of certain philosophical truth in relation to God, the
heavens, the past, the present and the future. This has been the case
not only with men of God on the Asiatic continent; but also on this
continent; and however men of the present day may affect to despise
revelation, as many do, as visionary, wild and fanatical, it is to
that we are indebted for all the knowledge we have of God, our own
destiny, and of rewards and punishments, exaltations or degradations
hereafter. Lay aside this revelation, do away with this principle, and
the world today is a blank in regard to God, heaven and eternity;
they know nothing about them.
I have heard some people say—"If God revealed himself to men in other
days, why not reveal himself to us?" I say, why not, indeed, to us?
Why should not men in this day be put in possession of the same light,
truth and intelligence, and the same means of acquiring a knowledge of
God as men in other ages and eras have enjoyed? Why should they not?
Who can answer the question? Who can solve the problem? Who can tell
why these things should not exist today, as much as in any other day?
If God is God and men are men, if God has a design in relation to the
earth on which we live, and in relation to the eternities that are to
come; if men have had a knowledge of God in days past, why not in this
day? What good reason is there why it should not be so? Say some—"Oh,
we are so enlightened and intelligent now. In former ages, when the
people were degraded and in darkness, it was necessary that he should
communicate intelligence to the human family; but we live in the blaze
of Gospel day, in an age of light and intelligence." Perhaps we do; I
rather doubt it. I have a great many misgivings about the intelligence
that men boast so much of in this enlightened day. There were men in
those dark ages who could commune with God, and who, by the power of
faith, could draw aside the curtain of eternity and gaze upon the
invisible world. There were men who could tell the destiny of the
human family, and the events which would transpire throughout every
subsequent period of time until the final winding-up scene. There were
men who could gaze upon the face of God, have the ministering of
angels, and unfold the future destinies of the world. If those were
dark ages I pray God to give me a little darkness, and deliver me from
the light and intelligence that prevail in our day; for as a rational,
intelligent, immortal being who has to do with time and eternity, I
consider it one of the greatest acquirements for men to become
acquainted with their God and with their future destiny. These are my
thoughts and reflections in relation to these matters.
Life and immortality, we are told, were brought to light by the
Gospel. And how is that? Why, it is a very simple thing, a very simple
thing indeed. When Jesus was upon the earth he, we are told, came to
introduce the Gospel. He appeared on this continent as on the
continent of Asia for that purpose; and in so doing he made known unto
men certain principles pertaining to their being and origin,
and their relationship to God; pertaining to the earth on which we
live, and to the heavens with which we expect to be associated;
pertaining to the beings who have existed and those who will exist;
pertaining to the resurrection of the dead and the life and glory of
the world to come. This is what the Gospel unfolds. It is not taught
in any of our schools of philosophy, they do not comprehend it. It is
a law and a principle laid down by the Almighty; and although a very
simple one it is more subtle in its operations than any of the
principles of nature with which we are acquainted; and many of them
have, for generations, being unknown in their action and properties to
the human family. It is not long since we became acquainted with the
power of steam. That power has always existed, but why did not men
make it available for useful purposes? Because they were unacquainted
with its principles. It is not long since men became acquainted with
the properties of gas. I can remember, in my young days, walking along
the streets when they were lighted with oil lamps; and the light was
so dim that it only made darkness visible. It is not long since the
laws of electricity were discovered, and now they are made available
for telegraphy and other purposes. These principles always existed;
but they eluded the research and intelligence of men for ages; but
finally they were made known. Doubtless there are thousands of other
principles in Nature, with which we are unacquainted today, formed by
the Great I Am, the Great Ruler and Governor of the universe, and
placed under certain laws, just as much as the principles with which
we have already been made acquainted by the operation of the Spirit of
God on the spirit of man.
We read a good deal about the soul of man, and the body of man. Will
anybody tell me where the body commences and where the spirit leaves
off, and how they are united, and what forms the compact? Can anybody
tell about the principle of life in man? We have had philosopher after
philosopher in all the various European as well as American schools,
trying to solve this problem. They cannot do it, it is yet a mystery.
But because a thing is a mystery, are we to say that it does not
exist? We see man, perfect in his form, in possession of his faculties
and clothed with intelligence. One day he is walking around, and the
next be lies a lifeless corpse; with the same body, the same bones,
nerves and muscles and every faculty of his body, apparently, as
complete as the day before, but he is dead, inanimate, inactive,
without a spirit or soul, if you please. What brings about this
change, or who possesses the power to resuscitate that man and implant
in him again the principle of life? Where is the man, the intelligence
or the science that can do it? We do not find it among mortals. If
some of these things are mysteries why not others?
God says that no man knows the things of man, but by the spirit of man
that is in him; so no man knows the things of God but by the Spirit of
God. How is that Spirit imparted and to whom? Through what medium are
we to get in possession of these principles? Will any of our savants
answer? Will our philosophers tell us upon what principle these things
can be communicated to man, so as to bring him into relationship to
God, and to enable him to comprehend things which men in former times
compre hended? There are unquestionably certain laws and
principles governing these matters, as legitimate as those governing
any other branch of science or knowledge. If man knows the things of
God only by the Spirit of God, how are we to obtain that Spirit? One
of the old Apostles, in talking on this subject in former times, told
the people to repent and be baptized in the name of Jesus Christ for
the remission of their sins, and they should receive the Holy Ghost.
What should that Spirit do? It should take of the things of God, and
show them to those who received it. Says the Apostle—"Ye have received
an unction from the Holy One, whereby ye are enabled to know all
things; and ye need not that any man should teach you save the
anointing that is within you, which is true and no lie. Ye are our
witnesses, as also is the Holy Ghost, which bears witness of us."
Another one says—"Ye are in possession of a hope that has entered
within the veil, whither Christ, our forerunner, has gone, and where
he ever lives to make intercession for us."
This light and intelligence was communicated to men in the dark ages.
This treasure, says the Apostle, we have in earthen vessels. This was
what Jesus referred to when he said to the woman of Samaria—"If thou
hadst asked of me I would have given thee water which would have been
in thee a well springing up to everlasting life." There was a
principle of that kind among men in those days, and it bloomed with
immortality, and put its possessors in possession of certainty,
intelligence, and knowledge, in relation to God, whereby they were
enabled to cry—"Abba, Father," and to approach him in the name of his
Son, and receive from him the gift of the Holy Ghost, which Jesus said
would impart a knowledge of God and his purposes, and whereby they
eventually might be exalted in his celestial kingdom.
This is the kind of thing that they had in that day. This is the
Gospel that we have to proclaim to you. Its laws are just, strict and
equitable to those who embrace it. Those who do not, of course, they
cannot understand it. Why? Jesus said to Nicodemus—"Except a man be
born of water, he cannot see the kingdom of God; and except he be born
of the water and of the spirit he cannot enter the kingdom of God,"
that is, he cannot know anything about it unless he obeys its
initiatory ordinances. Then, to the Saints, if they do not live their
religion and keep their covenants, the light that is within them will
become dark, and how great will be that darkness. This light, truth
and intelligence can only be obtained, in the first place, by
obedience to the laws of God; and, in the second place, it can only be
retained, by continued faithfulness, purity, virtue and holiness.
I pray that God may, by his Spirit, lead us in the way of peace, in
the name of Jesus. Amen.