In the 24th chapter of Matthew our Savior uses a figure in speaking to
his disciples, illustrating the signs of the times in which we live.
"Now learn a parable of the fig tree; When his branch is yet tender,
and putteth forth leaves, ye know that summer is nigh; So likewise ye,
when ye shall see all these things, know that it is near, even at the
doors. Verily I say unto you, This generation shall not pass, till all these things be fulfilled."
The rendering of this 24th chapter of Matthew is somewhat imperfect in
King James' translation; the events connected with the destruction of
Jerusalem and the dispersion of the Jews seem to be intermingled with
the events that were to precede and accompany the second advent of
the Savior. In the new translation of this chapter by the Prophet
Joseph Smith, which may be found in the Pearl of Great Price, the
difference is made very plain, and the figure of the fig tree and the
second coming of the Son of Man and the generation referred to therein
is made applicable, not to the period of the destruction of Jerusalem,
but to the time of the second coming of the Son of Man. And the new
translation reads, in speaking of the putting forth of the fig tree
and the signs that should precede the coming of the Son of Man,
"Verily, I say unto you, this generation, in which these things shall
be shown forth, shall not pass away until all I have told you shall be
fulfilled." From the reading of the new and correct rendering, it will
be seen that, instead of the things spoken of being fulfilled in the
generation in which the prophecy was made—which is the inference—the
application is transferred at once from the generation in which the
Savior was speaking to the generation who should witness the signs of
the times therein set forth.
It is now more than 51 years since the plates from which the Book of
Mormon was translated were committed by the angel Moroni, to the hands
of Joseph Smith, who was raised up to be a prophet, seer and revelator
to the nineteenth century, and to lay the foundation of this church
and kingdom upon the earth. And since that sacred record, which
contains the fulness of the everlasting Gospel, was first revealed to
him in the Hill Cumorah, nearly 56 years have passed away; it is 49
years since the organization of the Church was effected in conformity
with the laws of God, and in accordance with the laws of New York;
that is to say, the rule established by the laws of New York governing
the organization of religious bodies and to comply with the statutes
and to give it tangible form. The 6th day of April was selected by
revelation as the day on which this church should be organized. The
question is asked by some, were there only six believers who had
received the testimony of the Prophet and been baptized for the
remission of their sins on that day? I answer, there were many more.
Why, then, was the number six made to figure in the organization? I
answer in this respect: the same as under the statutes of Utah
cooperative associations must have at least six to unite in the
formation of any such association before it can incorporate. But any
number not less than six might unite and organize themselves into a
religious association to enjoy the rights and privileges of the law as
such religious bodies. This number was selected, however, from among
the believers on this occasion to conform to the requisitions of the
statutes. This is, therefore, the anniversary of the day on which the
organization took place, or commenced rather to develop itself. And
from that time, as the body of the Church increased, the Priesthood in
its various branches has developed itself into the organization as we
now behold it in the earth. There were no twelve Apostles at that
date; the material from which to draw them had not been gathered.
There were no seventy Elders; the material from which to make
them was not yet on hand. There were no High Councils, no Bishops'
courts, nor quorums of High Priests, Elders, Priests, Teachers or
Deacons. There was no classification of the organization of the
priesthood as there is today. Neither is there any organization of
the Stakes of Zion, for there was no material of which to make them.
It was indeed but the shooting out of the earth, as it were, of the
plant, like the mustard seed, which is a small plant at first, having
but a single stalk; and as it rises and receives strength and sends
down its roots and spreads forth its branches, from one branch another
grows out and shoots forth. And so from day to day, and from month to
month, and from year to year did the Lord reveal through the Prophet
Joseph Smith, line upon line, precept upon precept, here a little and
there a little, revealing to the people the order of the priesthood
and the order of Zion and her government, her institutions and the
classification of the priesthood under the two great heads—the
Melchizedek and the Aaronic or Levitical priesthood, with their
various subdivisions and quorums. It was not till the year 1835, in
the month of February, that the quorum of the Twelve Apostles and the
quorums of the Seventies were organized in this Church. These were
drawn principally from those tried men who composed Zion's camp. There
was a revelation given in this same year showing how a High Council
should be organized in Kirtland, and shortly after another was
organized in Missouri; and it also defined the laws governing the High
Council and Stake organizations. At first, when the Church was
organized on the 6th day of April, the general duties of the Elders,
Priests, Teachers and Dea cons were defined in that revelation, given in
that day, known as the articles and covenants of the Church. Elder
seemed to be a generic name embracing all the branches of the
Melchizedek priesthood, from the Elder proper to the Apostle, namely
the Elders, High Priests, (after the order of Melchizedek), including
High Councilors, Seventies, Apostles and First Presidency. This also
corresponds with the language of the Apostle Peter, in his exhortation
contained in his first general epistle: "The elders who are among you
I exhort, who am also an elder." Still he was an Apostle and was
ranked as the chief Apostle in his day, holding the keys and
presidency to bind on the earth and loose in heaven; but he ranked
himself among the Elders, for this term seemed to be a general
appellation for all classes of the Melchizedek priesthood. In a
similar manner also the term "priest" was used among the Jews under
the operation of the law of Moses, and subsequently in the Christian
church for those who officiated in the lesser or Levitical priesthood;
and this term included the presiding priest or Bishop who was called
under the Jewish dispensation the Chief or High Priest. But there were
lesser organizations or subdivisions under the term of Priest, Levite,
Nethenims, etc.
There is one feature through all the organizations of the Church of
Christ and all the administrations of the people of God, and that is:
"No man taketh this honor unto himself, but he that is called of God,
as was Aaron." This declaration of the Apostle Paul is borne out by
history both ancient and modern. And the same writer says in another
place, speaking of those who are called to preach the Gospel and of
the faith that is be gotten in the hearts of the people through
hearing the word of God: "Faith cometh by hearing, and hearing by the word
of God." But in the new translation that passage reads: "Faith comes
by hearing the word of God." Another Scripture reads: "How shall they
believe in him of whom they have not heard? and how shall they hear
without a preacher? and how shall they preach except they be sent?"
The idea I wish to convey is this: That all the various offices
assigned to the servants of God in his Church and Kingdom are assigned
to them and not in and of themselves and of their own choice, not at
their own instance, but at the instance of the Holy Spirit manifesting
itself through those who are appointed over them in the Lord, as Aaron
was called to the priesthood, receiving his appointment by the
manifestation of the will of God through Moses, his brother. There is
another principle in connection with this, laid down in the
revelations of God, namely: that all things shall be done by common
consent. And therefore, where there is a regularly organized branch of
the church, ordinations to the priesthood shall not be made without a
vote of approval of said church. Now this must be understood in the
spirit in which it was given, to apply not particularly and specially
to every individual who may be admitted into a quorum of priests,
teachers or deacons, so much as those who may be called to preside
over the people in the capacity of a Presiding Elder; a bishop or a
bishop's counselor, and also priests, teachers and deacons, whose
labors and duties may be required in that particular branch of the
Church, they must be sustained by the votes and prayers and confidence
of the people as well as by the appointment of those who are over them
in the Lord. And for the same reason those who officiate in the more
extended spheres, such as presidents of Stakes, high councilors and
all Stake authorities, are put before the people in their several
Stakes in conference assembled, for their approval, their confidence
and support; otherwise their appointment has not the same force and
effect upon the people. In like manner those who may be selected by
the working of the Holy Spirit through the proper authorities, to
preside over quorums, are nominated for this calling and are submitted
to the members for their sanction and confidence. And then come the
general authorities, who preside over and minister in the affairs of
the Church in all the earth. These general quorums are not local, are
not limited to any particular Stake or quorum. Their business is to
see that the Gospel is preached to the whole world; to impart counsel
by the spirit of revelation according to the spirit of their
apostleship and calling, as special witnesses and messengers to the
world of mankind. These are the First Presidency, and the Twelve
Apostles and the Seventies, whose calling and duty is to labor under
the direction of the Twelve and bear the gospel to all nations and to
regulate the affairs of the Church in all the world. These general
authorities are therefore brought before the general conference
assembled, for their approval and for them to uphold and sustain by
their faith and prayers; and in like manner are they presented at the
several Stake conferences so as to reach the masses of the people, to
insure the confidence and prayers of the whole people, for whom they
minister, and whose eyes are upon them, who are criticizing their
teachings, their walk and conversation be fore God and man. For
God proposes to deal with His Church as a whole, and as a whole to
hold them responsible to work the works of righteousness and to defend
the faith of the everlasting gospel committed to them, and to purify
and sanctify the whole Church and see that evil is put away from our
midst, whether it be in the family circle or private walks of life, or
in its high officials and those who minister in public capacities; in
like manner he requires of them to see that all our organizations and
municipalities are in a wholesome condition, and are administered with
integrity and uprightness before God and the people. And as
mouthpieces of the Almighty and as watchmen upon the walls of Zion,
God requires of us his servants, the Apostles, the Elders, the
Presidents of Stakes, and the Bishops everywhere, not only to minister
in their several callings in a church capacity, but also to instruct
officers of every kind entrusted with the municipal affairs of life,
that they may be found faithful in magnifying the law and discharging
the trust reposed in them in secular affairs as well as
ecclesiastical; for civil organizations and powers of civil government
are also appointed and ordained of heaven for the welfare of mankind,
for the protection of all flesh. And those children of men who may not
accept the doctrines of Christ and the priesthood, its
administrations, counsels and decisions in the secular affairs of
life; yet if they are disposed to obey good, wholesome rules of
society in their civil capacity, as such are entitled to protection.
And it is more especially for the benefit of this class of mankind
that civil governments are established among men and recognized in
heaven. It was with this view that Paul, in his epistle to the ancient
Saints, told them that they should respect and honor the civil law,
and governors in their places, and judges and officers in their
condition of life, whose duty it is to preserve order and maintain
peace and protect the rights and privileges of all alike, religious or
irreligious, believer or unbeliever, saint or sinner; for religion
with all its accompaniments and everything pertaining to it is a
matter of conscience between man and his Maker, and for the exercise
of which he is held alone responsible to his God and unto his
co-religionists, who place themselves under its guidance and control.
But the civil power extends its protection to all alike. One of the
great evils that has afflicted mankind has been the bigotry of
religious priests, and the blind superstition of religious zealots,
who seem to have lost sight of this principle, the government of our
Heavenly Father over his children, that in his efforts to exalt his
children he has never resorted to force or attempted in any wise to
coerce the human mind. The light of truth, like the glorious light of
the sun, shines unobstructed, free to all; and all are at liberty to
draw a veil over their faces if they choose, or shut themselves up in
a dungeon and lock out the rays of the sun, or they may walk out in
the sunlight, open their windows and let it into their dwellings; so
is the free light of heaven imparted to all the sons of men. The Lord
has reserved to himself, however, the right to call unto judgment all
his children for the manner in which they make use of the
opportunities and privileges afforded them. "This is the
condemnation," says the Savior, "that light is come into the world,
and men love darkness rather than light, because their deeds are
evil." So many people walk in darkness at noonday, when the
light of heaven shines in its glory and effulgence they are surrounded
in darkness. When the light comes to the righteous they will hail it
gladly, and though it may be at first in the distance, they will mark
it as they would the dawn of the morning star, or a light shining in a
dark place, and they will give diligent heed to it as it approaches,
until they enter into its effulgence and glory. Such is the experience
of the Latter-day Saints; such is experience of those who love the
light rather than darkness and who are waiting for the salvation of
Israel; they received the testimony of Jesus when it was first sounded
in their ears. Hundreds and thousands in different parts of the world
have witnessed the dawn of this light, have heard the sound thereof in
the distance, have gone in search of it, have captured the first ray
that penetrated their minds and followed it until it has led them
finally to the possession of eternal life. These are they whose deeds
are good. Though they may have erred in many things because of false
doctrine and the traditions of men and the fog that beclouded their
minds and the minds of their fathers, yet since the truth made its way
to their hearts they embraced it gladly, and they have loved and
followed it still. While, on the other hand, those who love darkness
rather than light, because their deeds are evil, are fighting against
the light and will shun it when it approaches, like the thief at the
approach of the officer of the law, and conceals himself in darkness.
So with those who love evil, who have abandoned themselves to
wickedness, who have given themselves up to hypocrisy and to the lust
of the flesh, and who sell themselves to the enemy of all
righteousness to work wickedness for gain; darkness reigns in their
hearts, and they become the children of disobedience, hating the light
because their deeds are evil. Truth needs no constraint; it exercises
its power and dominion over the children of men by virtue of its
excellence, its beauties, its attractions, its loveliness, the good
fruits that flow from its observance, the peace and happiness that
attend it; the fruit of truth and righteousness is delicious above all
other fruit. The strength and power of Jehovah are with the good and
virtuous of all His children; His power and His love are made manifest
through the truth; order and peace are the fruits of the laws and
regulations that He prescribes, and which recommend themselves to the
intelligent or thoughtful children of men, and the results thereof are
only peace, union, fellowship and love. Even the penalties that are
attached to the laws of heaven prescribed in the Gospel of the Son of
God, are not instruments of vengeance, of wrath and indignation, with
a view to the utter destruction of the children of men. But rather the
instruments of restraint upon the evil deeds of the wicked and
ungodly, to deter them from encroachment upon the righteous, in their
evil course of self-destruction. Even the damnation of hell,
threatened in the Scriptures upon those who continue in their unbelief
and disobedience, is but the natural fruit of their unbelief, and
neglect of the blessings that were held out and designed to be
bestowed upon them. The same may be said of the indolent and the
slothful of the children of men in a temporal point of view. When the
Lord says to his people, here is a beautiful earth I have formed for
you, and there are the elements within your reach—the grasses, the streams of water which flow pure as the breezes of
heaven, free to all; here are the animals, I place them under your
control; and here are the trees bearing fruit, and the grain and
vegetables containing seed in themselves; go forth now and occupy
the land, cultivate, improve, embellish, ornament and gratify your
eye, your taste, and satisfy your wants, eat, drink, and be merry,
plow the ground, cast in the seed, and I will send you the rains to
water the earth, and make it fruitful to reward your toil; and this
covenant I make with you, that so long as you see my bow in the
heavens, seed time and harvest shall never fail you. "But," says the
sloth, "I will not do it, I wish to go and lay me down under the shade
of the trees in the hope that some kind soul will bring me a little
water to quench my thirst, and then bring me some fruit, and put it
into my mouth, and then wag my jaws, or I lay me down and die." Our
Father says: "Then die like a fool; the penalty is your own, and the
eternal mandate of heaven shall not be revoked to indulge your
idleness." And the same may be said of all those who disbelieve in
Christ, and who reject the words of life when they are proclaimed in
their ears without money and without price, and the ordinances of
heaven made free to all. Those who disbelieve, they perish, and what
is the condemnation they bring upon themselves? The condemnation of
the sloth. He perishes in his idleness; they in their ignorance and
their utter disregard of the means of grace, losing all the precious
things that others enjoy who put forth their hands and partake of the
tree of life. And when they die and go hence, they will wake up in the
spirit world, finding themselves as dark as they were in the natural
world. He who is filthy, then will be filthy still, and he who refused
to be enlightened, will be found to be in darkness still, yea, in
outer darkness, because he despised the light and fought against it,
because his deeds were evil; he finds association with kindred spirits
who like himself refused to obey, refused to put forth their hands and
partake, and rejected the proffered gifts of heaven. Their punishment
is that of ceaseless remorse, fully conscious of blessings cast off
and rejected, which blessings others are permitted to enjoy, but which
they are not, because of their sins and transgressions, and their own
neglect of the means of grace. Their torment is the torment of the
damned, and it is like the smoke that ascends up forever and ever;
among them is found weeping and wailing and gnashing of teeth, to use
the language of the Scripture. But for what? For blessings lost, for
opportunities gone, for privileges ignored, for the means of grace,
for glory and exaltation once within their reach, which they, in their
pride, would not receive, for being deprived of the presence of God
and the Lamb, and the holy angels and the sanctified ones, and of the
keys of immortality and eternal life and everlasting increase
vouchsafed to the obedient, while they are doomed to perpetual
darkness, which they have chosen in lieu of the blessings of the
faithful, and in which condition they will live to prey upon each
other and to work out the same evil passions which they delighted to
indulge in while in the flesh; the devil, who deluded them, will
rejoice over their downfall, and will reign over them until,
peradventure, the time shall come when the long-suffering and mercy of an indulgent Father shall cause him to send messengers from
the terrestrial or celestial world, as the case may be, to see if
there are any among them who, by their sad experience, have learned to
appreciate the light, and are yearning for a better condition. And if
they do, the offer of salvation may again be made to them, and they,
through the means that our Savior has wrought out for them, and
through the ordinances of the House of God, and the servants and
handmaidens of God who may be called priests and priestesses, to
administer for and in their behalf.
Such is the beauty and extent of the plan of salvation which God has
revealed to his children on the earth. And truly it is as Paul has
said of it—good news, glad tidings of great joy revealed to all
people; joy to the righteous, and will be a joy to all people who
appreciate it, henceforth and forever. And that we as a people may be
worthy of it, walking in the light, and that our pathway may grow
brighter and brighter until the perfect day, is my prayer in the name
of Jesus. Amen.