Remarks by President Brigham Young, made in the Tabernacle, Great Salt Lake City, April 1, 1860.

The Elders who have addressed you have imparted much excellent instruction, many great and glorious principles have been advanced, the audience have been put in possession of them, and there are a great many more in store for us.

We constantly behold an endless variety in the appearance of the human family, and in their dispositions. No two persons are exactly alike in form, appearance, expression, disposition, and quality of character. We have seen a talent exercised before us today that is new to many of us. I have been acquainted with brother Mace more than twenty years, and never heard him speak in a meeting until today. I am pleased with his discourse; his ideas are bright and active: yet he will learn more; and we shall learn many things that have not yet entered into our hearts to conceive, and know better how to correct one thing with another, and more clearly understand these seeming discrepancies in doctrine, &c., that so often cause persons to differ.

The subject presented to you this morning I explained two weeks ago in a manner to be satisfactory to persons of good understanding: it is the subject of faith and belief. Perfection in conveying ideas is not yet given to the children of men. Our language is altogether inadequate for always conveying our ideas with unmistakable precision, and the same ideas are generally advanced in different words by different persons. This pecu– liarity has been observable today. It has often been told you that all people, sects, and denominations have more or less truth. None of the religious sects have a perfect system of salvation, though all of them have a portion of true doctrine, and suppose they have a perfect plan. Elders in this Church—men who have been members for years—often speak of principles in the abstract, when they would be better understood if they spoke of them in connection with other kindred principles. Faith and belief, for instance, should not be separated.

Belief is inherent in the creature—implanted within him for his use and benefit—to believe or disbelieve. Your own experience may satisfy you that faith is not brought into requisition by the presentation of either facts or falsehoods to the external senses, or to the inward perceptions of the mind. If we speak of faith in the abstract, it is the power of God by which the worlds are and were made, and is a gift of God to those who believe and obey his commandments. On the other hand, no living, intelligent being, whether serving God or not, acts without belief. He might as well undertake to live without breathing as to live without the principle of belief. But he must believe the truth, obey the truth, and practice the truth, to obtain the power of God called faith. Belief and faith continue in the person who is in possession of faith. It is thought by some that the time will come when we shall no longer believe. So far as I now know, I shall have to live a few hundred thousand years before I come to that conclusion. I am satisfied that belief will eternally exist with me, whether it will with others or not. When I am in full possession of faith and the power of God, if I should say to that mountain, “Be plucked up and placed in the sea,” it would be done; or to a tree, “Be rooted up,” it would be done. I expect that objects will come within the scope of my belief to act upon before I have faith to act upon them; but I never expect to see the time when there will not be room and opportunity for belief, and to advance.

I am pleased with the remarks made by brother Mace and brother Pratt. Brother Mace is right and wrong in his ideas upon the birth of the water and the spirit, as he is with regard to faith in the abstract. There is such a thing as the birth of the spirit while we live in the flesh. And when we understand more perfectly our own independent organization which God has given us, and the spirit world, and the principles and powers that act on this organism, we shall learn that a person can be so fully and solely devoted to the spirit of truth and to God, and be so wrapped up in that spirit, that it may be called, with propriety, a new birth. I read in the Scripture that a man must be born of the spirit before he can see the kingdom of God. And yet I have seen hundreds of people, in my experience and travels, who, after hearing the Elders preach, and the spirit of truth has found way to their hearts, have yielded to it and testified that this is the kingdom of God, and, after all, have never come into it. The love of the truth was so far lacking in them, or they were so far wanting in moral courage, that they did not embrace the truth. The writers of the New Testament were disposed to call it a birth, and I have no objection to their use of the term.

Jesus is the first begotten from the dead, as you will understand. Neither Enoch, Elijah, Moses, nor any other man that ever lived on earth, no matter how strictly he lived, ever obtained a resurrection until after Jesus Christ’s body was called from the tomb by the angel. He was the first begotten from the dead. He is the Master of the resurrection—the first flesh that lived here after receiving the glory of the resurrection. The resurrection from the dead may also, with propriety, be called a birth. All we can do in these matters is to exclaim, O the poverty of our language!—the poverty of our ideas!—of the power of our conception! But we shall learn more, and come to a better understanding.

It is for brother Mace and all others to understand that, because we believe in the ordinance of baptism, the ordinance of the sacrament is not to be done away. To learn that, if you believe in the laying on of hands for the reception of the Holy Ghost, you are not to deny the laying on of hands for the healing of the sick. It is not for people to take only part of the religion of Christ, and say, “It is all we require;” but take the whole truth wherever you find it. It is good; claim it, take it to yourself, and cleave to it, for it will do you good. Cease to separate truth from truth. Heaven is full of truth; earth is full of truth and falsehood. The power of God, the power of angels, and the power of the Devil are all more or less exhibited before the children of men. Let us yield ourselves to the Lord our Savior, that we may truly be his servants, and it will be well with us, and there will be no danger but that we shall be right. Let us learn to see the harmony of truth, and love and practice it, until we are made perfect and fully prepared to be received into the kingdom of our Father and God.

May the Lord God Almighty bless the Saints, and everyone who will permit his blessings to come upon them. I am under the same obligations to bless sinners as I am to bless Saints, if they will receive my blessings. I pray for the blessings of Heaven upon the work of his hands, for we are all his children—the sons and daughters of our Parent who dwells in the heavens. Let us do honor to his character and to our own being, and so live that we may have knowledge of the light of eternity, that we may be prepared to dwell eternally with him. This is the greatest gift that can be conferred on intelligent beings, to live forever and never be destroyed. May the Lord help us in so living as to enjoy his society, through the merits of his Son Jesus Christ. Amen.

Remarks by President Brigham Young, made in the Tabernacle, Great Salt Lake City, March 25, 1860.

I will make a few remarks upon the portion of Scripture quoted by brother Hyde in the discourse he has just delivered as follows—“Jesus said unto her, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die.”

In all such sayings, and in every part and portion of the revelations of God as given to the children of men, or to any individual in heaven or on earth, to properly understand them, a man needs the Spirit by which they were given—the Spirit that reveals such matters to the understanding, and makes them familiar to the mind.

In the Scripture above quoted, the death spoken of is a death that the intelligent being undergoes, and never recovers from: it is an eternal death. For the body to decay, like a kernel of wheat that is cast into the ground, is not considered a death. Brother Hyde observed—“If the germ of corn is not good, it all dies.” That is true: but if it is good, the corn does not die; it is placed in the ground to yield an increase. It is commonly termed death to have the spirit and body separated; but literally that is not death only to those who are sons of perdition.

This earth is brought together and organized from native elements as we now behold it, our tabernacles in– cluded. The matter of which all animate and inanimate existence is formed is from all eternity, and it must remain to all eternity, without beginning and without end. There are certain portions of this native element that will be refined and prepared to enter into the celestial kingdom—into the celestial family of the celestial world. If the spirit honors the body and the body honors the spirit while they are here united, the particles of matter that compose the mortal tabernacle will be resurrected and brought forth to immortality and eternal life; but it cannot be brought forth and made immortal, except it undergoes a change, for “dust thou art, and unto dust thou shalt return.” What for? To prepare the body to be made immortal and fitted to dwell in the presence of the Gods.

The death that Jesus referred to had no reference to these bodies going into the grave. He is the life and the light. He is the resurrection; he is the power; and “if you believe in me,” says Jesus, “you shall live forever—you shall be prepared to dwell with me in my Father’s kingdom.” If the question had then been asked him, “Will not this body be placed in the grave and return to its mother earth?” his answer would have been, “Yes, for otherwise you cannot be prepared for that eternal life of which I have been speaking—to live forever.”

Had the question been asked the Savior, when he uttered those words, “Do you say that the decree that the Lord gave to Adam is now removed?” he would have told them, “No;” for they could not be quickened, made immortal, and prepared for life everlasting, without going through these ordeals.

What can you know, except by its opposite? Who could number the days, if there were no nights to divide the day from the night? Angels could not enjoy the blessings of light eternal, were there no darkness. All that are exalted and all that will be exalted, will be exalted upon this principle. If I do not taste the pangs of death in my mortal body, I never shall know the enjoyment of eternal life. If I do not know pain, I cannot enjoy ease. If I am not acquainted with the dark, the gloomy, the sorrowful, I cannot enjoy the light, the joyous, the felicitous that are ordained for man. No person, either in heaven or upon earth, can enjoy and understand these things upon any other principle.

“Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power.” The death that is spoken of here is the death that is opposite to the eternal life the Savior spoke of. If you dishonor that body—transgress the natural laws pertaining to it, you are not worthy, in your sphere, to possess this body in an immortal state. What will become of it? It will return to its native element. That is the death that never dies. That is endless death. In this Jesus had no allusion to the changing or putting off of this mortality.

The very particles that compose our bodies will be brought forth in the morning of the resurrection, and our spirits will then have tabernacles to be clothed with, as they have now, only they will be immortal tabernacles—spiritual tabernacles.

When death is spoken of as in the words quoted, it is spoken of as death in reality. In many places in the Scriptures, the separation of the body and spirit is called death; but that is not death in the strict sense of the term; that is only a change. We are naturally inclined to cling to our mother earth; our bodies love to live here, to see, to hear, to breathe, and to enjoy themselves, because we are of the earth, earthy. But probably, in most cases, the change from mortal to immortality is no greater, comparatively speaking, than when a child emerges into this world. We shall suffer no more in putting off this flesh and leaving the spirit houseless than the child, in its capacity, does in its first efforts to breathe the breath of this mortal life.

After the spirit leaves the body, it remains without a tabernacle in the spirit world until the Lord, by his law that he has ordained, brings to pass the resurrection of the dead. When the angel who holds the keys of the resurrection shall sound his trumpet, then the peculiar fundamental particles that organized our bodies here, if we do honor to them, though they be deposited in the depths of the sea, and though one particle is in the north, another in the south, another in the east, and another in the west, will be brought together again in the twinkling of an eye, and our spirits will take possession of them. We shall then be prepared to dwell with the Father and the Son, and we never can be prepared to dwell with them until then. Spirits, when they leave their bodies, do not dwell with the Father and the Son, but live in the spirit world, where there are places prepared for them. Those who do honor to their tabernacles, who love and believe in the Lord Jesus Christ, must put off this mortality, or they cannot put on immortality. This body must be changed, else it cannot be prepared to dwell in the glory of the Father. To me all these things are plain and easy. All we want is to understand the very subject Jesus was talking about, the nature of our organizations, the world we occupy, the laws by which we are, and by which we continue to exist.

Brother Hyde says, “Take the world, and what do they know pertaining to the things of God?” Do they know their right hands from their left, figuratively speaking? No. All that brother Hyde has said concerning our important position is true. It is beyond the power of man to fully unfold it, though a portion has been beautifully portrayed, and it seems that the people should see things that are so plain. Were it possible for the nations to gain power to destroy this kingdom on the earth, by so doing they would seal their eternal damnation. That is as true as it is that Jesus died for the sins of the world; as true as it is that there is a heaven, a God, and that the world exists, and the children of men dwell upon it.

When the wicked seek to destroy this kingdom, I can endure it tolerably well; but when I see those who profess to be Latter-day Saints taking a course to destroy themselves, and to prove themselves children of folly, children of darkness, it is a great source of grief and regret to me.

All mankind have the principles of eternal life implanted within them. Much has been taught in regard to this and to the agency of the children of men. God has organized the spirit and placed it in a tabernacle—has given it certain capacity and certain laws, and it is as independent in its sphere of action as are the angels and the Gods in the heavenly worlds. It is for us to act upon that intelligence that is ours in every sense of the word; and if we do honor to our tabernacles and to the spirits God has given us, we have the promise of eternal life, which is the gift of God. This promise is made to every son and daughter of Adam, if they obey the conditions laid down; and their names have been written in the Lamb’s book of life from the beginning, before we came into the world, and they will remain there to all eternity, unless we blot them out through a wicked course.

Try to understand the position you occupy, and then you will understand the sayings of the Apostles and Prophets. Thanks be to the Lord our God for the understanding he has already given us, for the spirit of revelation he has bestowed upon us, and for the holy Priesthood and the keys thereof, by which the heavens are opened, and by which men are enabled to understand things as they are. God be thanked for the intelligence there is with this people.

A week from next Friday it will be thirty years since this Church was organized with six members. The kingdom of God has thirty years growth on the earth, and does it not seem that we should be far advanced in the things of God? It does. At a glance we should know and understand many things that some are still in more or less dubiety about. One Elder will say that he knows nothing about God. “I believe in the Father and the Son, and in the revelations given through Joseph Smith; but to really say that I positively know anything of the true character of God, our Father in heaven, I do not know that I can.” A few moments’ reflection and the Spirit upon the vision of the mind, and that same Elder would say that he does know. Such statements arise from a want of the vision of the mind being opened to see things as they are for a few minutes.

The whole Scriptures plainly teach us that we are the children of that God who framed the world. Let us look round and see whether we can find a father and son in this congregation. Do we see one an elephant, and the other a hen? No. Does a father that looks like a human being have a son like an ape, going on all fours? No; the son looks like his father. There is an endless variety of distinction in the few features that compose the human face, yet children have in their countenances and general expression of figure and temperament a greater or less likeness of their parents. You do not see brutes spring from human beings. Every species is true to its kind. The children of men are featured alike and walk erect.

The Bible clearly teaches us that we are the children of the very Being who framed this earth and peopled it. Such teachings may be found in hundreds of places in the Scriptures, and yet we do not know anything about our Father! Is it not astonishing? I frequently think that truly the things of God are spiritually discerned, when man, in his reflections, thoughts, words, and acts, as a finite being, knows nothing of God. But when he meditates and acts from the intelligence of the spirit God has placed within him, the visions of eternity are opened to him; heaven and eternity are before him.

Brother Hyde compared the departure of the spirit from the body to going into another room, and referred to a statement made by Andrew Jackson Davis. He placed himself in a clairvoyant state beside the bed of a sick person and observed the spirit of a lady leave her body. He saw the spirit ascend from the head of the mortal tenement—saw it walk out into the open air in company with another spirit that came to escort her away. They appeared to him to ascend an inclined plane, and continued to walk away until they were out of his sight. Do you not believe that your spirit will be in existence after it leaves the body? I care not whether it goes out from the head or from some other portion. Mr. Davis says that after the spirit was fully out of the body, he saw as it were an umbilical cord that yet retained the spirit to the body; and that when that was separated, the spirit was free, and the body was consigned to dissolution. Whether this be true or not, it is as certain that the spirit leaves the body as it is that it enters it. When it leaves the body, it dwells in the spirit world until the body is raised up by the power of God; and when it is raised up, do you not think that we shall look like our Father? If any of us could now see the God we are striving to serve—if we could see our Father who dwells in the heavens, we should learn that we are as well acquainted with him as we are with our earthly father; and he would be as familiar to us in the expression of his countenance, and we should be ready to embrace him and fall upon his neck and kiss him, if we had the privilege. And still we, unless the vision of the Spirit is opened to us, know nothing about God. You know much about him, if you did but realize it. And there is no other one item that will so much astound you, when your eyes are opened in eternity, as to think that you were so stupid in the body.

Be very careful that you do not so conduct yourselves that when your bodies die, you will not receive them in an immortal state. Be careful that your lives are such that you be not deprived entirely of these bodies which have borne so much affliction and pain. There is a great design in the formation of the body.

The people cannot comprehend the deep mystery of the design of the Almighty in bringing so many people into this human world, shall I say? This is a world of pain, of darkness, sorrow, affliction, and death. The Almighty has his objects and plans all laid, and we are to pass through all these afflictions and to endure all that he calls us to endure, to give us knowledge, wisdom, and experience; for we cannot receive them upon any other principle. His design is to exalt the human family, and to bring them back to the presence of the Father and the Son. The heir of the family died to take away our sins. He has suffered, that we may live. He has offered himself up for the sins of the world. Why? Because he is the heir of the family. The Father and the Son are now doing all they can to save his children, and all the heavenly hosts are exerting their powers to accomplish the same great end. “But,” says the Father, “do not infringe on the agency of mankind; for my children, to be brought into my presence to enjoy with me the fulness of my glory, must pass through the same ordeals I have passed through. They cannot inherit eternal life upon any other principle.”

How far does our agency extend? There are certain bounds to it. What we have witnessed in thirty years’ experience teaches us that man can appoint but God can disappoint. Man can load his gun to shoot his neighbor, but he cannot make the ball hit him, if the Lord Almighty sees fit to turn it away. He can draw the sword to hew down his fellow man; but instead of that, he may fall upon it himself. Paul says, “I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.” You may plead with the people and beseech them to embrace the truth; but unless God touches the heart your labors are vain. The Lord will bring about the results, and mankind cannot pre– vent it. The wicked may design an evil against the righteous, and he causes it to result in good. That is making the wrath of man praise him. He has not granted to man to bring out the result of his works, but he has given him the ability to work as he pleases—to go here or there—to do this or that—to obey the Gospel or disobey it. He has not committed the keys of the results of the acts of the nations of the earth to any man on the earth; but that power he retains to himself.

I can discern the hand of the Lord in preserving and leading this people. A great many do not discern this, because they have not eyes to see, nor ears to hear; for, if they had, they would discern the footprints of the Almighty and hear his voice, and would understand that he leads this people by the right hand of his wisdom and power, and that no power can prevent it. Anoint your eyes and pour oil in your ears, and pray that your hearts may be softened and your minds quickened to understand.

God will overrule the acts of the children of men in this kingdom as well as among the nations. After the children of Israel had traveled thirty years in the wilderness, they thought that they had prospered tolerably well, though they were still traveling. In their travels they crossed their tracks many times, whereas we, in our travels, have done so but a few times. How many times we may have to do so, I do not know.

Strive to prepare your hearts as fully as possible to enjoy a great portion of the Spirit of the Lord at our Conference; strive to enjoy that Spirit above all things. Let us prepare our hearts to receive the Holy Ghost to be our constant companion.

May the Lord God of Israel bless you! Amen.

Remarks by President Brigham Young, made in the Tabernacle, Great Salt Lake City, March 10, 1860.

I wish to bring before your minds what brother Hyde began to state in a portion of his remarks, that he was sorry to see certain conduct, and yet he does see it; that if a person is overtaken in a fault, he is very much inclined to hide it, if he can. I think this trait to be very natural. Brother Hyde is sorry for the same things that I am. If I have injured any person, I ought to confess to that person and make right what I did wrong. But suppose that I have sinned against God, and no being on earth but myself knows anything about it, should I conceal that sin, or reveal it to the public?

It is just as natural for us to dissemble as it is for us to breathe. This is what brother Hyde had on his mind. Where brethren, though they be in high standing or low, are in fault and have injured their brethren, they should make full restitution. There are a few who will frankly acknowledge their faults, though only a few will do so. Is not this our experience? It is mine. If I am faulty towards my God, I will keep my faults from the people as long as I can. Is there any good reason for this? There is. Were I to relate here to you my private faults from day to day, it would not only do you no good, but it would injure you. If you were to relate your private faults to one another, it would tend to injure you; it would weaken and not strengthen either the speaker or the hearer, and would give the enemy more power. Thus far, I would say, we are justified in what some call dissembling. I will also say, so far as I am concerned, that I pray the Lord Almighty to so preserve me that you cannot find fault with me righteously. Do you not desire the same?

I have my weakness, and you have yours; but if I am inclined to do that which is wrong, I will not make my wrong a means of leading others astray. Many of the brethren chew tobacco, and I have advised them to be modest about it. Do not take out a whole plug of tobacco in meeting before the eyes of the congregation, and cut off a long slice and put it in your mouth, to the annoyance of everybody around. Do not glory in this disgraceful practice. If you must use tobacco, put a small portion in your mouth when no person sees you, and be careful that no one sees you chew it. I do not charge you with sin. You have the “Word of Wisdom.” Read it. Some say, “Oh, as I do in private, so I do in public, and I am not ashamed of it.” It is, at least, disgraceful to you to expose your absurdities. Some men will go into a clean and beautifully furnished parlor with tobacco in their mouths, and feel, “I ask no odds.” I would advise such men to be more modest, and not spit upon the carpets and furniture, but step to the door, and be careful not to let any person see you spit; or, what is better, omit chewing until you have an opportunity to do so without offending.

But if you have stolen your neighbor’s cattle, own it, and restore the property, with fourfold if it is requested. If you have taken your neighbor’s spade, own it, and return it, with fourfold if he requires it. I believe in coming out and being plain and honest with that which should be made public, and in keeping to yourselves that which should be kept. If you have your weaknesses, keep them hid from your brethren as much as you can. You never hear me ask the people to tell their follies. But when we ask the brethren, as we frequently do, to speak in sacrament meetings, we wish them, if they have injured their neighbors, to confess their wrongs; but do not tell about your nonsensical conduct that nobody knows of but yourselves. Tell to the public that which belongs to the public. If you have sinned against the people, confess to them. If you have sinned against a family or a neighborhood, go to them and confess. If you have sinned against your Ward, confess to your Ward. If you have sinned against one individual, take that person by yourselves and make your confession to him. And if you have sinned against your God, or against yourselves, confess to God, and keep the matter to yourselves, for I do not want to know anything about it.

It has been the doctrine of some Elders in this Church (whence they got it I do not know, without they got it from the Devil), that all the sin you can hide from your brethren and sisters, no matter what its nature and magnitude, will not be brought against you in the day of judgment. Such persons are greatly mistaken. For the sins you commit against yourselves and your God, unless repented of and forgiven, the Lord will hold his private council and judge you according to the degree of guilt that is upon you; and if you sin against others, he will make that public, and you will have to hear it. You need not think that you can hide your sins. Confess your secret sins to your God, and forsake them, and he will forgive them; confess to your brethren your sins against them, and make all right, and they will forgive, and all will be right. The doctrine of hiding sin is a false doctrine. If such doctrine be true, how will any be brought into judgment? And how is it that their secret words and thoughts and idle words will be brought into judgment? The Scripture saith—“But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” Be careful not to have evil words and evil thoughts, “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”

Keep your follies that do not concern others to yourselves, and keep your private wickedness as still as possible; hide it from the eyes of the public gaze as far as you can, and make the people believe that you are filled with the wisdom of God. I wish to say this upon this particular point in regard to people’s confessing. We wish to see people honestly confess as they should and what they should.

I can say, as far as my knowledge extends, that there is a decided improvement among this people. When the Elders go forth and preach to the world, they see the weaknesses of the people and the improvement that is required at their hands. Though we see many weaknesses in this people, yet we can see that the kingdom of God is rolling and increasing; and it is no matter what becomes of the world, if they will not repent of their wickedness.

Brother Hyde has remarked that State after State is leaving the Union, but there is no Union to leave; it is all disunion. Our Government is shivered to pieces—it is in fragments, as will still more be made manifest. But the kingdom of God will increase. Then let every person that desires truth and righteousness increase in all the wisdom and knowledge they can gather from every source in the heavens and on the earth, from one another, from the angels, and also from the wicked. Gather the wisdom they have, and treasure it up in good and honest hearts, and increase continually. And let us righteously guide our own minds and feelings, and guide the people in the ways of all righteousness. Take people in every capacity of life, and their wills are first and foremost. You can gain and lead the affections of the people, but you cannot scare them, nor whip them, nor burn them to do right against their wills. The human family will die to gratify their wills. Then learn to rightly direct those wills, and you can direct the influence and power of the people.

I have frequently thought, looking at the inhabitants of the earth, matters would be different, were it not fashionable to be sinful—were it, as it was in the beginning, a disgrace for a man to be sinful, and a credit to do good. I expect to see the time when the inhabitants of the earth will pride themselves in doing good. But now goodness, truth, and virtue are publicly frowned upon. The time will come when we shall be proud to have it said of us that we are good persons. Even now the wicked world, in their sober reflective moments, honor a just, righteous, and truthful person a great deal more than they do a person who falsifies his word; but they generally keep that secret. The time will come when the people will be proud to be Saints; it will be an honor to them. Will that be their feeling in regard to this Church? Yes. But the Lord will suffer this people to be afflicted until they are made pure and holy, so that when people feel a pride in being virtuous, truthful, and Godlike, it will be a holy pride, an angelic pride, a delightful, heavenly pride, to exalt and praise the name of our God and acknowledge him wherever they are.

Suppose the eyes of the inhabitants of the earth were opened to see the heavenly things and the earthly—to understand the evil that is attached to the earth and to the children of men—which do you think they would choose? Do you not think the whole world would choose the good? Yes, as readily as a hungry person would choose to go into a dining room and eat a good dinner. Would he not rather do this than go naked on the ice in the dark and wander hungry all night? Every person would delight in doing good, if his eyes were opened to see. This people are increasing in knowledge and heavenly wisdom; they are willing to do whatever we require of them. Only let them know what is required of them, and they will perform it with alacrity.

May the Lord bless you! Amen.

Remarks by President Brigham Young, made in the Tabernacle, Great Salt Lake City, March 5, 1860.

I rejoice in the privilege of speaking to you this morning, and hope I shall have your prayers and faith, in connection with my own, that my remarks may be beneficial to those who hear.

Brother Spencer, in his remarks, indicated that there are some faultfinders here—some who take exceptions to the acts and doings of the Saints, especially to those of their leaders. Some of these persons profess to be Saints, some have been cut off from the Church, and some have never been in the Church.

I have no part with such men, neither have I any contention or argument with them. I am sent to preach the Gospel of life and salvation. If men are not pleased with my ways, they have as good a right to dislike them as I have to dislike theirs. If they do not believe in my advice, teachings, and counsel, they are at perfect liberty to disbelieve them, and I will not find one word of fault with them for so doing. They have full liberty to think and say what they please with regard to my acts; but, as I have often said, they must keep their “hands off.” The slander and lying of tongues set in motion by wicked hearts I have always met, and they do not affect my character before my God, nor in the eyes of just men.

Take the evildoers, in this commu– nity, those who have once tasted of the good word of God, who have received the Spirit of truth, and then turned again to the allurements of the enemy, have forsaken their God in their feelings, and connected themselves with those who are not in the Church; they know my character, and have much more confidence in me than I have in them. They believe what I say to be the truth; but they deceive, and I know it. I tell the truth; and, so far as I have power, I always act the truth; but they are disposed to refuse and neglect the truth, and to prefer error and falsehood instead.

I have very little to say to men who are dissatisfied with my course, or with the course of my brethren. Some have wished me to explain why we built an adobe wall around this city. Are there any Saints who stumble at such things? Oh, slow of heart to understand and believe. I build walls, dig ditches, make bridges, and do a great amount and variety of labor that is of but little consequence only to provide ways and means for sustaining and preserving the destitute. I annually expend hundreds and thousands of dollars almost solely to furnish employment to those in want of labor. Why? I have potatoes, flour, beef, and other articles of food, which I wish my brethren to have; and it is better for them to labor for those articles, so far as they are able and have opportunity, than to have them given to them. They work, and I deal out provisions, often when the work does not profit me.

I say to all grunters, grumblers, whiners, hypocrites, and sycophants, who snivel, crouch, and crawl around the most contemptible of all creatures for a slight favor, Should it enter my mind to dig down the Twin Peaks, and I set men to work to do so, it is none of your business, neither is it the business of all earth and hell, provided I pay the laborers their wages. I am not to be called in question as to what I do with my funds, whether I build high walls or low walls, garden walls or city walls; and if I please, it is my right to pull down my walls tomorrow. If anyone wishes to apostatize upon such grounds, the quicker he does so the better; and if he wishes to leave the Territory, but is too poor to do so, I will assist him to go. We are much better off without such characters.

I preach to the people and reason with them with regard to the dealings of God with the children of men. Many have apostatized because we were driven by our enemies from Missouri, notwithstanding they were taught that we never should be driven, if the people would sanctify themselves and be prepared for the blessings in store for them. But no, they did not sanctify themselves, and all the subsequent schooling was necessary to prepare the Latter-day Saints to receive the blessings of the Almighty. We are not prepared to receive his choicest gifts, unless we also have experience to know what to do with them. How many years have the Saints been taught upon these principles, to give them an understanding of the dealings of the Lord with the children of men?

When a man begins to find fault, inquiring in regard to this, that, and the other, saying, “Does this or that look as though the Lord dictated it?” you may know that that person has more or less of the spirit of apostasy. Every man in this kingdom, or upon the face of the earth, who is seeking with all his heart to save himself, has as much to do as he can conveniently attend to, without calling in question that which does not belong to him. If he succeeds in saving himself, it has well occupied his time and attention. See to it that you are right yourselves; see that sins and folly do not manifest themselves with the rising sun. I repeat that it is as much as anyone can well do to take care of himself by performing every duty that pertains to his temporal and eternal welfare.

Suppose that in this community there are ten beggars who beg from door to door for something to eat, and that nine of them are impostors who beg to escape work, and with an evil heart practice imposition upon the generous and sympathetic, and that only one of the ten who visit your doors is worthy of your bounty; which is best, to give food to the ten, to make sure of helping the truly needy one, or to repulse the ten because you do not know which is the worthy one? You will all say, Administer charitable gifts to the ten, rather than turn away the only truly worthy and truly needy person among them. If you do this, it will make no difference in your blessings, whether you administer to worthy or unworthy persons, inasmuch as you give alms with a single eye to assist the truly needy.

Again: Suppose that you are required to do ten pieces of work, but of the ten only one is necessary for the promotion of the kingdom of God; which had you better do—perform the ten pieces of labor, to be sure of doing the right piece, or neglect the whole ten because you do not know which the right one is? Had you not better do the whole ten pieces, that you may be sure of performing that which the Lord does really require at your hands?

First, believe in the Lord God Almighty, in his Son Jesus Christ, and in his Prophets that he sent in days of old; then believe in Joseph Smith, and do the works of the Father, before you question what I dictate to this people.

The Lord says, by one of the ancient prophets, “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precepts of men; Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report.”

The sound of the Gospel of life and salvation, to gather the house of Israel and redeem the children of men, is a terror to all nations. The fulfillment of this prophecy is plainly manifest, as is also that of revelations given in our day in connection with the great latter-day work; and yet all modern Christian communities disbelieve in new revelation. Are they hunted and cast out? No: they are received in the first society of the land as gentlemen. They are associates for Presidents and governors—for the chief rulers of the nation, who receive them with all the courtesy and generous kindness of which they are capable. But let men come, as Peter, James, and John, with words of eternal truth in their mouths, and they are despised and looked upon with withering scorn, as I and others of my brethren have been, and as Joseph Smith was, who was slain by the hands of wicked men.

Why do men hate me? Why do they hate you? Why did they hate Joseph Smith, Jesus Christ, and his ancient Apostles? Jesus they nailed to a cross, and Peter they crucified with his head downwards. John the Evangelist they banished to one of the islands of the Mediterranean, to be a slave in the lead mines, and tried to destroy him by putting him into a cauldron of boiling oil. Had he declared that Jesus and Moses were impostors, and that revelations from heaven were a humbug, would they have treated him as they did? They would not, but would have hailed him as one of their bosom friends. Hatred and persecution have been the lot of every man that ever lived upon the earth holding the oracles of the kingdom of heaven to deliver to the children of men. Wicked men, Satan, and all the powers of hell hate and are at war with every holy principle that God wishes to place in the possession of his children. That is the true reason of the hatred and persecution meted out to us.

If people will believe the Gospel, and live by the principles thereof, they will be saved. They will not be faultfinders, they will not be discontented, they will not be workers of iniquity, they will not seek to falsify and change the truth into a lie, nor a lie into the truth; they will not seek to make white black, and black white. The Spirit of God has no place in persons who do such things. What have I to do with them? I am willing to preach the Gospel to all, and to seek the eternal good of all people. I have examined myself very closely; I have been trying to learn myself, to govern myself, and purify my own heart. The worst evil I can imagine or wish to come upon the enemies of truth is, that they be obliged to live by holy principles, and to deal by their fellow creatures as they would wish to be dealt by. This is the worst wish I can possibly wish upon my worst enemies who thirst for my life. There is no question but what this would be a great punishment to them. I would not wish them to be punished any more, nor to suffer any more. But I also could wish them to forsake the evil influence within them, which they constantly yield to, and partake of good and holy influences, that they may rejoice in the truth.

I shall see the day when every son and daughter of Adam will bow the knee, and every tongue confess that Jesus is the Christ, the Son of God, the Savior of the world—that to him we owe our lives, and that we are indebted to him, and through him to the Father, for every blessing we enjoy. They will acknowledge his right to rule and govern, King of nations, as he does King of Saints. This they must do, notwithstanding all their hatred. Can people receive this? Yes, every son and daughter of Adam can; though I once in a while meet with an individual who says that he cannot believe in religion of any kind. I will venture to say that there are men in this Church who would tell you so, were you to converse with them privately. They will tell you that they cannot in the least degree comprehend angels, spirits, God, and the kingdoms and thrones of the eternal worlds, nor anything of that character.

What do I say to such persons? Live that moral religion you believe in; for they believe in the same moral religion that you and I do. Let them deal justly with their fellow men, be truthful, honest, and charitable, full of good works to the day of their death, and I will insure them that the kingdom of God is theirs. And when their spirits leave their bodies, their eyes will be opened to see those heavenly and eternal realities which they could not comprehend while in the flesh. Now, I do not admit that good, active, bright, intelligent hearts and brains, or, in other words, good spirits put in mortal tabernacles are quite so ignorant as some imagine, although they may feel that they are, and may think that they cannot conceive of anything but what they hear with their ears, see with their eyes, &c. This is a mistake: they can see and understand more, but they do not know how to classify it. Let this be as it may, as I have said already, all who will correctly live an external religion are entitled to a degree of salvation.

Man is a mystery to himself. You see some who at once believe the truth when they hear the Gospel of salvation declared by the servants of God. Truth fastens upon their understandings, they yield to it at once and openly acknowledge it, and yet they live for years and years without receiving a love of that truth. Is not this a great mystery? It partially is. In their outward faith and lives they believe the Gospel of salvation as much as any person can; and, after all, darkness will come upon them; they will forget the love and communion they had with the Spirit of the Lord, and turn away from the holy commandments, and tell you that they never knew that the Gospel was true. How many are there of this class, year by year, who will say, “We never knew the truth of ‘Mormonism?’” I will relate an incident by way of illustration. A brother now here and working for us had a brother in Nauvoo, in the days of Joseph, who was sent to England on a mission. He went and preached to his brother that is now here, and bore testimony to him that he knew Joseph Smith to be a Prophet of God, that the New Testament is true, that the Book of Mormon is true, that the Book of Doctrine and Covenants contains true revelations from God, that God had sent an angel from heaven revealing the everlasting Priesthood, and had bestowed the Holy Ghost upon his servants, which he would give to all who believed in their words. Thus he preached to his brother and to the people, and returned to his house in Nauvoo. In a few years his brother came to Nauvoo, and the brother previously there began to tell him that “Mormonism” was not true, and that if Joseph Smith was ever a Prophet, he must have been a fallen Prophet. His brother then asked about the Book of Mormon. “Why,” said he, “I do not think it is true, though I do not really know.” “How about the Bible?” “I do not know much about it; but I think you had better stop here: here are houses and lands unoccupied, for the Mormons have gone west, and left their gardens, farms, and the furniture in their houses, and you can make money here.” “But is not ‘Mormonism’ true?” “I do not think it is, for the Mormons are now clearing out to go into the wilderness.” “But,” said his brother, “That has nothing to do with it. It is no matter where they go. Is the doctrine you preached to me in England true?” “Well, I do not hardly think it is.” Finally he said, “It is not true,” “Well,” said the young man, “I will ask you a single question: Did you tell the truth when you came to England to preach the Gospel? Or did you lie then, and now tell the truth? You either lied then or now, and I want you to tell me which time you lied.” He did not reply. “Now brother, I have a few words to say to you: You came to England and preached the Gospel, and told me not to trust in man, but to seek unto the Lord my God, in the name of Jesus Christ, and receive a witness for myself and know for myself that Joseph Smith is a Prophet of God, that the Book of Mormon is true, and that God has set to his hand to gather the house of Israel and build up Zion. You said, Do not rely upon my word; for if you believe and embrace the Gospel, you have the promise of receiving the Holy Ghost. Now, I have to say to you that I did not merely take your word, for I did not consider I was under any obligation to believe and embrace what you called the Gospel, unless the Lord revealed it to me. You were to me a fingerboard to point the right way: I walked in it, and received a testimony that Joseph Smith is a true Prophet, that the Book of Mormon is true, and that this work is the work of the Almighty. You have apostatized. I am going to the camp of the Saints, and you may go where you please.” He left his brother, and is here in good standing with us. That illustrates a principle I wished to have you understand.

I recollect that while on my way to Ohio, to see brother Joseph the first time, I took dinner with a Mr. Gillmore—I think a Methodist priest. He began to tell me the character of Joseph Smith, what he had been guilty of, how long he had been a money digger, how long a horse jockey, and how many horses he had stolen; and his statement made Joseph to be some seventy or eighty years of age. I said to him, “Joseph Smith I never saw.” He says that he has received revelations from God, and declared that an angel visited him. He has declared that he found plates, and other witnesses have seen and handled them, from which the Book of Mormon was translated. I know nothing about these witnesses, neither do I care. I went to my Father in heaven and asked him with regard to the truth of the doctrines taught by Joseph Smith, and I know they will save all that will hearken to them, and that those who do not will miss salvation in the celestial kingdom of God; and though Joseph Smith should steal horses every day, or gamble every night, or deny his Savior from the crowing of the cock in the morning until sunset in the evening, I know that the doctrine he preaches is the power of God to my salvation, if I live it. I did not make him a revelator; I have no business to dictate him. I never called him in question, even in my feelings, for an act of his, except once. I did not like his policy in a matter, and a feeling came into my heart that would have led me to complain; but it was much shorter lived than Jonah’s gourd, for it did not last half a minute.

Much of Joseph’s policy in temporal things was different from my ideas of the way to manage them. He did the best he could, and I do the best I can. Joseph’s hands were continually tied. Who dared to trust him with their money? Very few. He had to defend lawsuit upon lawsuit. He passed through forty-seven lawsuits, and in the most of them I was with him. He was obliged to employ lawyers, and devise ways and means to shield himself from oppression. He had to struggle through poverty and distress, being driven from pillar to post. I wondered many a time that he could endure what he did. The Lord gave him strength in all these afflictions.

I do not employ lawyers, unless they are my brethren; and I seldom have occasion for employing them. Lawyers would come to Joseph, professing to have been his friends, and palaver around him, to get a fee. I could see through them and read their evil intentions.

The worst wish I have for such characters is that they had been obliged to tell Joseph Smith the truth when they came to him. Then they would have said, “Joseph, we have been laying our plans to get you into a lawsuit, and we want you to employ us, that we may receive a fat fee from you for defending your case.” Or, “there is an election coming off, and we take this course to turn your vote.” Bennett told the truth once when he said, “There is not much to be made in political traffic with the ‘Mormons.’” It never did any of them any good. We are not to be bought or sold.

I will now make a few more remarks upon belief and disbelief, understanding and not understanding. I am satisfied that persons are sometimes not so ignorant as they think they are. Faith is an eternal principle; belief is an admission of the fact. Faith, to us, is the gift of God; belief is inherent in the children of men, and is the foundation for the reception of faith. The principle of love within us is an attribute of the Deity, and it is placed within us to be dispensed independently according to our own will. Hatred is another attribute inherent in our organization. These and other inherent principles were planted in man when he was organized in the spirit, and when the spirit took the body they were not destroyed. Belief and unbelief are independent in man, the same as other attributes. Men can acknowledge or reject, turn to the right or to the left, rise up or remain seated: you can say that the Lord and his Gospel are not worthy of your notice, or you can bow to them. When the Elders went into your neighborhoods to preach the Gospel, you had the privilege of believing or disbelieving. You believed it; your neighbors disbelieve it. It is free and at your own option to dispose of at your pleasure. Could not your neighbors have believed the truth as well as you? Yes.

Now, follow out this idea to the last days in which we live, the time spoken of by the Prophets, and by the Savior, and his ancient Apostles, when the unbelief and hardness of the hearts of the children of men would cause them to be overcome by the power of Satan, to yield themselves to be servants to that wicked one. God has borne and foreborne with them, until he has begun to send them strong delusions, as he long foretold that he would, that they might believe a lie and be damned, for they have pleasure in unrighteousness, and have no pleasure in truthfulness, nor in the salvation of the Lord Jesus. They have pleasure in rioting, fighting, warring, killing, contentions, and every crime that can be enumerated. What will become of their belief? Will it not perish? Yes. When you believe the principles of the Gospel and attain unto faith, which is a gift of God, he adds more faith, adding faith to faith. He bestows faith upon his creatures as a gift; but his creatures inherently possess the privilege of believing the Gospel to be true or false. Is the belief they possess, to believe a lie expressly that they may be damned, faith? No. You may say it is a portion of faith. It is immaterial to me what you call it. It is the belief, the ability, the power that God has organized in the organization of man, and which he can do with as he pleases. If he uses it to believe a lie that he may be damned, both himself and his belief will perish and fall, to rise no more, while God will bestow faith on those who believe the truth.

Forsake the Spirit of the Lord—the Holy Ghost—the influence that comes from above, and partake of an earthly, dark, unbelieving influence or spirit, and your faith is gone; you have no faith. Is there a person who can possess faith without belief? No. Can men possess belief without faith? Yes, every son and daughter of Adam. Belief is an inherent principle in the organism of man to lay the foundation for faith.

I will sum it up again: Faith is an eternal principle—one of the attributes of the Deity by which the worlds are and were created. Belief is the admission of either truth or falsehood.

It has been stated that I teach the doctrine that the Gods continue to increase in all their attributes to all eternity. Have you ever heard me teach such a doctrine? I have taught doctrine; but have I called in question any of the Gods? It has been stated that God our Father comprehends eternity, from eternity to eternity, all there is, all there was, all there ever can be about eternity, in and through it. When a person undertakes to establish such a doctrine, what does he do? He gives bounds to that eternity which he at the same time admits to be boundless. Admit such doctrine, and eternity flees away like the shadow of morning; and that is as much as I ever teach about it. Do I say that heavenly beings improve? I am not yet there; I do not know.

Understand eternity? There is not and never was a man in finite flesh who understands it. Enoch has been referred to in this matter. How many of the Gods and kingdoms he saw when the vision of his mind was opened, matters not. If he had seen more than he could have enumerated throughout his long life, and more than all the men on earth could multiply from the time his vision opened until now, he would not have attained to the comprehension of eternity. How much Enoch saw, how many worlds he saw, has nothing to do with the case. This is a matter that wise men know nothing about. I do not know, though I know as much about it as any man in this house or in this generation. I can comprehend, by the words of eternal life, that there is an eternity before me. Has it bounds? Whether it has or not, neither we nor any other finite beings can comprehend it.

I will leave this subject, because I am not capable of understanding it. You leave it, and do not contend about things that are beyond our reach—that are too great for you to know at present. And when you go into the spirit world you will not understand it; and when you have lived in the spirit world until you again receive your bodies, you still cannot understand it; but you can continue to learn more and more about it, in the same manner as we learn here. I can teach many things about the future existence of man; but it is more directly our business to pay attention to those duties that more immediately concern us while we are here.

Brother Spencer says that we can tell a little about God the Father by his handiwork. It is very little. What does the world know? A wicked man may pray from this time to all eternity, and he will not be able to discern the print of his footsteps. It takes a spiritually-minded wise man to discern the hand of God in all things, and to be ready to acknowledge it, to discern that he rules among the armies of heaven, and that he is dictating, ruling, managing, and turning the hearts of the people on the earth to the right and to the left. He grants this and takes away that at his pleasure, but the people do not know it; they cannot discern it. One may here say, “What am I to do? If God dictates and guides the hearts of the people, they cease then to be responsible?” He gives to all men their agency to act, reserving to himself the right to control the results of their acts. The Lord does not dictate to do wrong; but when men are disposed to do wrong, he brings out the results in accordance with his own pleasure. You may plant and water, but can you make a kernel of grain or a spear of grass? This is not in the power of man to do; but God in his providences produces this. Let the Lord send an angel through this valley to cause certain properties in the air and water to depart, and your grain crops fall, or your fruit is cut off. He says to you, “Go and do a piece of work.” You do it, and by means of this he causes your enemies to stumble. Say that you are tilling the soil, and the Lord says to an angel, Do thus and so. What do you receive for your labor? Perhaps fifty, sixty, or a hundred bushels of wheat to an acre, when another year, perhaps, in the same place and with like labor, you do not receive more than five, ten, or fifteen bushels. Do you know the cause of this? No. No man can know, unless he enjoys the revelations of the Almighty. I make these remarks that you may understand that our Father controls the results of our acts at his own pleasure, and we cannot prevent it. Man can produce and control his own acts, but he has no control over their results. God causes even the wrath of man to praise him, to resound to his glory and the salvation of his children.

Israel were slaves in Egypt four hundred years; they were treated harshly and cruelly, and their children were slain. Then the Lord took them out from Egypt to wander in the wilderness forty years, traveling about as far as from here to Nauvoo—a distance that we can travel and back again in a season. This was to produce a result. They could not understand why they wandered thus in the wilderness; but God knew. They could not understand why he said to Jacob that they should wander in a strange land four hundred years; but the result was for the salvation of the children of men. God had promised to save that seed; but their wicked– ness would not let him save them without giving them the punishment they received. God took them into the spirit world and raised up their children to do a better work. If the Lord has promised to save a son of a man or woman that is full of faith—has promised that he shall come into his kingdom, though that son be froward and disposed to be wicked, yet he will receive his punishment in the flesh. Now, on the other hand, do not become Universalists and say that every man and woman receives punishment only in this world, for that is not true.

There are a number of other things that I might speak about; but I have spoken long enough.

God bless you! Amen.

Remarks by President Brigham Young, made in the Tabernacle, Great Salt Lake City, March 4, 1860.

In detailing the different grades of people, of which we have known but little, and in discoursing upon their character and habits, I think that Captain Gibson, in his lecture, has been both amusing, instructive, and interesting.

When Captain Gibson first came to this city, he proposed addressing the people, and wished to know whether the subject possessed sufficient interest to warrant an audience. I think he is now well satisfied that he can have all the hearers he wishes.

The religion embraced by the Latter-day Saints, if only slightly understood, prompts them to search dili– gently after knowledge. There is no other people in existence more eager to see, hear, learn, and understand truth.

In a quotation read by Captain Gibson I noticed the word civilization; and I wish to know whether there is a person present who understands the term as I do. What is meant by “civilization?” We readily answer, “the state of being civilized”—refinement of manners, in contradistinction to the grossness of savage life. According to my definition of the word, there is not a strictly and fully civilized community now upon the earth. Is there murder by wholesale to be found in a strictly civilized community? Will a community of civilized nations rise up one against another, nation against nation, and kingdom against kingdom, using against each other every destructive invention that can be brought to bear in their wars?

When will they be civilized? When the Lord shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruninghooks; when nation shall not lift up sword against nation, neither learn war any more. When the world is in a state of true civilization, man will have ceased to contend against his fellow man, either as individuals, parties, communities, sects, or nations. This state of civilization will be brought about by the holy Priesthood of the Son of God; and men, with full purpose of heart, will seek unto Him who is pure and holy, even our Great Creator—our Father and God; and he will give them a law that is pure—a government and plan of society possessed by holy beings in heaven. Then there will be no more war, no more bloodshed, no more evil speaking and evil doing; but all will be contented to follow in the path of truth, which alone is calculated to exalt and dignify the whole man, mentally and physically, in all his operations, labors, and purposes. Short of this, mankind cannot be said to be truly civilized.

God forbid that modern civilization should make that simple, unsophisticated people, whom Captain Gibson has portrayed tonight, as are the Christian nations of Europe and America! God forbid that such a civilization should ever be introduced among them! But bestow upon them the principles of eternal truth; teach them how to live so as to do honor to their existence; teach them how to preserve themselves—how to preserve their companions, their associates, friends, and relatives; teach them how to preserve themselves as communities and nations, and how to secure and preserve to every person his equal and legal rights, seeking to preserve them in the truth, in light, in intelligence, in honor, and in every principle and act calculated to make a happy, Godlike, heavenly, social community. These are my views of civilization.

I shall be very happy when I can know that the people of the East Indian Archipelago, and the people on every island and continent, both the high and the low, the ignorant and intelligent, have received the words of eternal life, and have had bestowed upon them the power of the eternal Priesthood of the Son of God, by which they may become truly civilized.

I am trying to civilize myself. Are you trying to do the same? If we have succeeded in this, then we have control over our words and over our actions, and also, so far as our influence goes, over our associates. If we are civilized ourselves, we shall be partially prepared to receive the things that our Father and God has in store for all such as prepare themselves to become recipients of his choice gifts—for enlightenment, for intelligence, for glory, for power, and for every qualification he wishes to bestow upon his children here upon the earth, to prepare them to dwell in mansions of eternal light.

It is written that the greatest gift God can bestow upon man is the gift of eternal life. The greatest attainment that we can reach is to preserve our identity to an eternal duration in the midst of the heavenly hosts. We have the words of eternal life given to us through the Gospel, which, if we obey, will secure unto us that precious gift. The greatest blessing that can be bestowed on the children of men is power to civilize themselves after the order of the civilization of the heavens—to prepare themselves to dwell with heavenly beings who are capable of enduring the presence of the Gods.

It has been supposed by many writers that there is a regular gradation from the vegetable kingdom to the highest intelligence that has been bestowed upon man, gradually rising from one degree of intelligence to another. We learn that great intelligence has been bestowed upon certain persons among the children of men. We discern degrees of intelligence in our own society. There are also degrees of intelligence in a national capacity. There are degrees of intelligence in one family: you see its variations in communities, and you may mark its gradations from the highest and most refined intelligence of man down to the brute creation.

God has given this great variety of intelligence. He has also given this great variety of forms—that eternal variety which we see upon this earth, not only among human beings, but in every class of all the creations of God; and they are all designed to be preserved to all eternity. None of them were made to be destroyed, except those that do not abide the law given them.

The earth will abide its creation, and will be counted worthy of receiving the blessings designed for it, and will ultimately roll back into the presence of God who formed it and established its mineral, vegetable, and animal kingdoms. These will all be retained upon the earth, come forth in the resurrection, and abide forever and forever.

Who will be destroyed? Those who have the words of eternal life offered to them and reject those words. They will remain uncivilized and in their heathenish darkness. There are others who will become civilized, purified, and prepared to dwell to all eternity in the kingdoms God has prepared for them.

The last time I spoke to you here I told you that I found my religion just as sweet to me in my private capacity, in my secret meditations upon my bed, and in my closet, in my office, or with my family, as it is when I am in this stand. I love it as well—esteem it as highly; it is as precious to my understanding, and it invigorates, buoys up, strengthens, and fills every power of my capacity with unspeakable joy, just as much at home as it does here. I hope this is the case with you all. If you live your religion, it is as dear to you when you are out of this Tabernacle as when you are here. Live your religion, walk humbly before your God, and secure to yourselves eternal life. That is what I desire; it is what I pray for.

The kingdom of God will roll, and no power can stop the work that the Almighty has commenced. Kings, rulers, governors, presidents, peoples, and all the armies of hell joined with them will never be able to impede the steady, onward, accelerated progress of this glorious latter-day work. If we should deny the faith of the holy Gospel, and go out of this Church, still it will roll on the same. This kingdom will stand forever. This religion will abide the day of the coming of the Lord Jesus, and will prepare us to meet him in peace.

Live your religion, walk uprightly, deal justly, love mercy, eschew evil of every kind, and sanctify the Lord God in your hearts, and purify and sanctify your affections with the principles of eternal life, that Jesus may fulfil his own words—that he, by his Spirit, may be in you a well of water springing up to everlasting life.

The world is before us, eternity is before us, and an inexhaustible fountain of intelligence for us to obtain. Every man, and more particularly my immediate associates who are with me daily, know how I regret the ignorance of this people—how it floods my heart with sorrow to see so many Elders of Israel who wish everybody to come to their standard and be measured by their measure. Every man must be just so long, to fit their iron bedstead, or be cut off to the right length: if too short, he must be stretched, to fill the requirement.

If they see an erring brother or sister, whose course does not comport with their particular ideas of things, they conclude at once that he or she cannot be a Saint, and withdraw their fellowship, concluding that, if they are in the path of truth, others must have precisely their weight and dimensions.

The ignorance I see, in this particular, among this great people is lamentable. Let us not narrow ourselves up; for the world, with all its variety of useful information and its rich hoard of hidden treasure, is before us; and eternity, with all its sparkling intelligence, lofty aspirations, and unspeakable glories, is before us, and ready to aid us in the scale of advancement and every useful improvement.

See that your children are properly educated in the rudiments of their mother tongue, and then let them proceed to higher branches of learning; let them become more informed in every department of true and useful learning than their fathers are. When they have become well acquainted with their language, let them study other languages, and make themselves fully acquainted with the manners, customs, laws, governments, and literature of other nations, peoples, and tongues. Let them also learn all the truth pertaining to the arts and sciences, and how to apply the same to their temporal wants. Let them study things that are upon the earth, that are in the earth, and that are in the heavens.

There are hundreds in this community who are more eager to become rich in the perishable things of this world than to adorn their minds with the power of self-government, and with a knowledge of things as they were, as they are, and as they are to come. I will say to such, Get rich in gold and silver, in horses and lands, in goods and chattels, in flocks and herds, until you possess all you can possibly gain; but let me caution you not to get one cent, unless you get it honestly. And when you have amassed your millions, never allow yourselves to possess one dollar with the belief that you are capable of disposing of it judiciously without wisdom from our God. In all things inquire of the Lord, that you may wisely direct your earthly substance, as well as the energies of your minds, to the building up of his kingdom and the consummation of his purposes pertaining to this world and our salvation.

We are not yet half civilized, though we are more civilized than any nation upon the earth. Our neighbors say we are barbarians, sunk in heathenish ignorance. I will acknowledge my lack of memory to retain scientific phrases, and the names of places, and of men who have figured in the history of the world. With these exceptions, I am not a whit behind them as to a knowledge of things as they are, though I confess that my knowledge is limited. If they understand the Hebrew language, I understand its roots, and how it originated. If they understand the Greek tongue, I know whence it came, and how it was introduced among men.

I know the cause of the various languages and customs among the people, and the reason of the variation in our appearance, and the difference in the intelligence given to the children of men; and after all, I feel very ignorant, when I scan the wide field there is for improvement; and I know that this community are ignorant, and are not what they should be. I also know that if the enemies of truth will let us alone, as barbarous as we are, we will soon show them the most peaceable, right-loving, and law-abiding community in the wide world. We will show them the most civil community—a community farther advanced in the arts of refinement than any other upon the earth. We will show them men and women the most profound in learning, and mechanics the most expert and ingenious. We will show them men endowed with the most brilliant natural talent and the most wisdom that can be found in the world. We will do this, if they will cease driving us from our homes, and robbing us of our homesteads to the music of the rifle and cannon, and the horrible oaths and fiendish hilarity of civilized mobs who mock at our sufferings, and laugh to scorn our sorrows. If they will not let us alone, we will take the musket and the sword in one hand, the trowel and the hammer in the other, and build up the Zion of our God; and they cannot prevent it.

I am very thankful for the knowledge I have received from Captain Gibson’s book, from the little I have conversed with him, and from the lectures I have heard him deliver. I shall not cease learning while I live, nor when I arrive in the spirit world; but shall there learn with greater facility; and when I again receive my body, I shall learn a thousand times more in a thousand times less time; and then I do not mean to cease learning, but shall still continue my researches.

Let us be patient with one another. I do not altogether look at things as you do. My judgment is not in all things like yours; nor yours like mine. When you judge a man or woman, judge the intentions of the heart. It is not by words, particularly, nor by actions, that men will be judged in the great day of the Lord; but, in connection with words and actions, the sentiments and intentions of the heart will be taken, and by these will men be judged.

There are men in this community who make blunders; but they would not do an intentional wrong. They are weak; they do not fully understand themselves, and are sometimes overtaken in fault. Am I to condemn them? No; but to take them by the hand, and lift them up, and instruct them—give them a little intelligence as they can receive it. If they can receive but a little, give them only a little, exercising patience with them.

Ye mighty men of God, make sure the path for your own feet to walk to eternal life, and take as many with you as you can. Take them as they are, understand them as they are, and deal with them as they are; look at them as God looks at them, and then you can judge them as he would judge them.

May the Lord bless you! Amen.

Remarks by Elder John Taylor, made in the Tabernacle, Great Salt Lake City, February 19, 1860.

I am always pleased to hear brother Joseph Young speak, because, as the Indian says, “he talks good talk;” and I always like to hear people talk good talk, and things that are calculated to make one feel pleasant and comfortable.

A passage of Scripture which he quoted attracted my attention. It is one of the sayings of David—“What is man, that thou art mindful of him? and the son of man, that thou visitest him?”

In one point of view, man appears very poor, weak, and imbecile, and very insignificant: in another point of view, he appears wise, intelligent, strong, honorable, and exalted. It is just in the way that you look at a man that you are led to form your opinions concerning him. In one respect, he appears, as it were, as the grass of the field, which today is, and tomorrow is cast into the oven. He is changeable in his opinions, in his thoughts, reflections, and actions. He is idle, vain, and visionary, without being governed by any correct principle. He comes into existence, as it were, like a butterfly, flutters around for a little while, dies, and is no more. In another point of view, we look at him as emanating from the Gods—as a God in embryo—as an eternal being who had an existence before he came here, and who will exist after his mortal remains are mingled and associated with dust, from whence he came, and from whence he will be resurrected and partake of that happiness for which he is destined, or receive the reward of his evil deeds, according to circumstances.

If we look at the position of man as he has been and as he is, what is he, whether we regard the most powerful and mighty, or the most humble—whether as emperors, warriors, statesmen, philosophers, as rich or poor, we find he has passed away, and to us is sleeping in oblivion. Where are some of those great and mighty men that made the earth tremble—at whose nod and beck, and at the crook of whose finger nations quaked with fear? They have returned to dust, and ashes and worms prey upon their systems. They have waned away, and many of the great and honorable are as much despised since they died as they were honored while they lived and were in the possession of their earthly glory. What is man?

In some points of view, the human race are feeble indeed. They are feeble in their bodies, minds, and spirits, and need some sustaining influence to uphold them both in body and mind before they can occupy their true position in society, whether in relation to this world, or in relation to the world which is to come. For instance, a man may study for years, and perhaps some faint affliction of his body will overturn his intellect; he loses his senses, his reason is fled, and he becomes a raving maniac. We are indeed poor creatures. Think what a number of infirmities the human system is subject to, until finally death closes its mortal career, and it is laid among the silent dead.

Let us ask what the nations of the earth have accomplished for the last six or seven thousand years. What great work have they achieved? What have the greatest warriors and statesmen that have existed from the beginning done? What good have they accomplished for the world? What boon have they handed down to posterity, and how much better are we off because they lived, because they moved upon the earth, and because they possessed a certain power upon it? They have accomplished a solemn nothing. Where are those mighty conquerors and bright geniuses now? Where are some of the mightiest men? And what has become of the nations and cities where they flourished? It has become a matter of doubt where even the foundations of Babylon and Nineveh were laid. Egypt, it is true, has preserved some of its ancient monuments, kings, and princes unto the present day. What are those men? Loathsome mummies. What are they doing with them? The great Potiphars, Ptolemies, and Pharaohs are now being used for fuel to make steam to drive railway cars.

What is man, that thou art mindful of him? Or the son of man, that thou rememberest him?

What is man, surely, when we look at him in this point of view? And what are those ancient nations? What intelligence have they communicated to the men of future ages? What real good have they done them?

A great many of the ancient nations were idolaters. They worshipped dogs, cats, crocodiles, serpents, and every kind of thing that came within the range of their imagination.

They could not get any idea of the true God, any more than the Christian world can at the present time, without revelation, nor any knowledge of the reason of their being on the earth, what they came into the world for, and what they were designed to accomplish. If we look at the world in this point of view, it presents a sorry spectacle.

We talk sometimes about the great works of artists, painters, sculptors, &c. But what have those smart geniuses accomplished of real practical good to the world? What do their records show? Their works may be seen in many of the capitals of the nations of Europe. What are they? So many representations of war, destruction, and death. If you examine some of the galleries of art in France, the history of that country can be traced from the third century to the present time. You find in those galleries splendid specimens of art; and what are they? Here is a representation of a battle fought; there, the representation of death and destruction; and yonder is a splendid picture representing the march of a victorious army, destroying an unfortunate and vanquished people, and treading down the dead and dying. The history of those nations is marked in blood and tears.

How much better is the world now, in any point of view, than in former days? What blessings have the great men of former ages handed down to posterity? Were they all collected, they would appear in little room. It is true there has been some little knowledge of chemistry and astronomy developed. And I question very much whether the people now know more about astronomy than Abraham and Joseph of old did, after all their problems and calculations, and all the intelligence of the schools in relation to this branch of science.

It is true we have obtained a little knowledge of the power of steam and electricity, and have been able to use magnetism and many other such principles which possess some utility at the present time to the human family. But how much better off is the world of mankind now than they were four or five thousand years ago? I do not know. If anybody else does, I should like them to tell me. Tell me how much more union there is now than then, how much more happiness there is now than formerly, how much more conversant the world is now with correct principles than the world was in what is called the dark ages, and how much better principles they are governed by than they were thousands of years ago. They then had their republics, their monarchies, and their despotisms. There is as much of the spirit of war in existence now as in any previous age of the world.

Witness the present position of Europe and China; witness the position of Mexico, Central America, and the United States, of America at the present time; witness the bitter hatred that exists between the North and South in the bosoms of the Representatives in the halls of the nation at Washington, which is manifested when in the Senate chamber.

How much better, then, are we in the present age than the people of other ages? And what is man in reality, with all his boasted intelligence and knowledge? He is a poor, weak worm of the earth.

Look at him in a social capacity. Are we much better off now socially than the people were several thousand years ago, with all the teachings of our philosophers and moralists, and with all the essays there have been written, combined with all the influence of the Priesthood of the present day? Men are paid in our age for doing a great deal, and they ought to accomplish, at least, something. As I told a Catholic priest once in France, when speaking of the position of France—I said, “There are some fifty thousand Catholic priests in France; and if Catholicism does not produce an influence in this nation, it ought to; for there is enough money paid to sustain men to do good among the people.”

When we contemplate all these things, how weak and inefficient and poor and feeble and contemptible man appears! How little he has accomplished for the benefit of his fellow man, or for succeeding generations!

“What is man, that thou art mindful of him?”

What is he? Let us look again and view him in another aspect. Why, he is an eternal being, and possessed within him a principle that is destined to exist “while life and thought and being last or immortality endures.” What is he? He had his being in the eternal worlds; he existed before he came here. He is not only the Son of man, but he is the Son of God also. He is a God in embryo, and possesses within him a spark of that eternal flame which was struck from the blaze of God’s eternal fire in the eternal world, and is placed here upon the earth that he may possess true intelligence, true light, true knowledge—that he may know himself—that he may know God—that he may know something about what he was before he came here—that he may know something about what he is destined to enjoy in the eternal worlds—that he may be fully acquainted with his origin, with his present existence, and with his future destiny—that he may know something about the strength and weakness of human nature—that he may understand the Divine law, and learn to conquer his passions, and bring into subjection every principle that is at variance with the law of God—that he may understand his true relationship to God; and finally, that he may learn how to subdue, to conquer, subject all wrong, seek after, obtain, and possess every true, holy, virtuous, and heavenly principle; and as he is only a sojourner, that he may fulfil the measure of his creation, help himself and family, be a benefit to the present and future generations, and go back to God, having accomplished the work he came here to perform.

And if ever there was a time on the earth, since this world rolled into existence, that man was placed in a most important position, it is at this time. If ever there was a people under the face of the heavens that enjoyed great privileges, and ought to be acquainted with eternal principles, this is the people.

In ages and generations that are past men could not accomplish much. They came in to the world—they lived—they died—they had their Prophets once in a while, and slight manifestations from God. Those Prophets, when wrapped in prophetic vision—when their minds were illuminated with Divine truth, looked through the dark vista of future ages, and con– templated a time when iniquity should no longer triumph, when the powers of darkness should be brought under subjection to the kingdom of God, which should be established in the latter day, and the government of God be maintained, and his holy Priesthood hold universal rule, where there should be a reorganization of light, truth, intelligence, rule, and government pertaining to things that are, to things that were, and to things that are to come. The Prophets in former times had their minds lit up from time to time. They got simply a glimpse of the things that it is our privilege as a people to enjoy.

God has gathered us from among all the nations of the earth. He has called us together by the light of his truth—by the light of his Spirit—by the light of his Gospel of peace. He has gathered us together into one fold; he has given us revelation; he has given us a knowledge of ourselves, and a slight knowledge of himself, so far as we have lived up to our privileges, and so far as we have cultivated the light of the Spirit he has given to us. He has given us a knowledge of our weakness and of our strength and of our imperfections. We are permitted to derive from God all the powers of the Priesthood. The light of truth has been developed, and many things pertaining to the future.

If we will only be faithful, he will lead us on from light to light, from truth to truth, from intelligence to intelligence, until we shall know and see and comprehend God, whom to know is life everlasting. He has planted within us, through the principles of eternal truth, the germs of everlasting life; so that Death, which has been a terror to all nations for generations past, which has caused men to quail, and through which the Jews all their life long were subject to bondage, has lost its terrors on the minds of men who live their religion, who walk according to the laws of the holy Priesthood, and cultivate the Spirit of God. That grim messenger has lost his formidable appearance, and people feel easy and comfortable under any circumstances; that is, those who do right, fear God, work righteousness, and keep his commandments. They know they have within them that principle of eternal life which shall live after this mortal tabernacle shall crumble in the dust.

To them, if it is peace, it is all right; if it is war, it is all right; if it is sickness, it is all right; if it is health, it is all right; for it is all eternal life to the man that is in possession of that principle.

What is man? He is an immortal being. He is a part of the Deity. He is the Son of God, and God is his Father; and he has come here to work out his salvation and accomplish the thing he came into existence for. We have come here to build up the kingdom of God, to establish correct principles, to teach the world righteousness, and to make millions of the human family happy—even all who will listen to the principles of eternal truth. We are here to introduce correct doctrine, to introduce correct morals, to introduce correct philosophy, to introduce correct government and to teach men how to live and how to die—how to be happy in this world and in the world which is to come, and to lay the foundation for eternal lives in the eternal worlds.

What is man? A god, even the son of God, possessing noble aspirations, holy feelings, that may be governed by virtuous principles, possessing elevated ideas, wishing to realize everything that God has destined to submit to all his laws, to endure every kind of privation and affliction and suffering, as seeing Him that is invisible, looking for a city that hath foundations, whose builder and maker is God—feeling to live for that purpose, and that alone.

This is what man is, if he lives the religion of heaven, and performs faithfully those things God has appointed him to do, that he may increase from intelligence to intelligence, and go on with that eternal progression, not only in this world, but in worlds without end.

What are we? Do we expect to immortalize our fame by demolishing cities, wasting countries, and destroying their inhabitants? No. Do we expect to have our name perpetuated by being embalmed and laid by, as the Egyptians were after they died? No. Do we expect to perpetuate our fame by building cities and monuments? No. What then? We expect to perpetuate our fame and our name by living and propagating correct principles—by the establishment of correct laws—by the building up of the kingdom of God—by imbibing and receiving light and intelligence from the living God—by living in the enjoyment of all the blessings that God has in reserve for his Saints—by driving back the dark cloud of error and superstition that has overspread the moral horizon of the world—by establishing a nucleus of truth, intelligence, light, morality, philosophy, religion, government, and everything else that is calculated to promote and exalt the human family in time and in all eternity; and then, like some of the ancient patriarchs—like Abraham, Isaac, and Jacob, and many of the ancient Saints, enter into the New Jerusalem, and there live with our posterity, our friends, and relations; and then pass on by the eternal laws of progression to associate with the Gods, worlds without end, in all intelligence and perfection, and in promoting the happiness of all beings pertaining to this world and the world that is to come.

There is something of man when you look at him in a proper point of view.

How much we shall accomplish in this thing I do not know. Some of us very little, I fear.

Some of us are learning to swear almost as good as some of the Gentiles. Some of us are learning to get drunk almost as good as they can. I do not think that will benefit us very much. Some of us are learning to cheat and defraud our neighbors, and some are learning to steal. There is nothing smart about all this. A negro, a Hottentot, or an Indian can do that. There is nothing in these practices that bespeaks an intelligent mind, or that would recommend a person to the estimation of a good man, angels, or God. There is nothing Godlike in them.

It is for us to do right and cultivate correct principles, and seek to be elevated in the scale of human existence in time, that we may be prepared for an eternal exaltation in the eternal worlds.

I pray that God may enlighten our minds, guide our feet in the way of truth, and save us in his kingdom, in the name of Jesus Christ. Amen.

Remarks by Elder Orson Pratt, Delivered in the Tabernacle, Great Salt Lake City, February 12, 1860.

I have listened with much pleasure to the remarks that have been made by brother Hyde.

The subjects upon which he has dwelt this morning are of great importance to the Saints of the living God. They are subjects upon which I have often meditated, and it rejoices my heart to hear them so nobly illustrated before this congregation.

The subject of the concentration of the mind is one that both old and young are interested in, from the fact that it has not only a bearing on this present life, but upon our future state of existence.

If we should inquire how it is that mankind in this present life are able to accomplish naturally many great and important things, the answer would be—Because they have the power of concentrating their minds upon the subjects that are before them. It is, therefore, not only a subject that interests the Saints, but it is one which interests all intelligent people more or less. Nothing very great can be accomplished without a concentration of mind.

If we had time, we might illustrate this subject still further. We might refer you to some of the great and remarkable examples on record, in relation to those men who are denominated by the world “learned men.” See what they have accomplished. For instance, permit me to refer to Sir Isaac Newton. How was it that he was able to make his important discoveries? Because he had disciplined his mind to that extent that he could concentrate it for a long period of time upon one object. What discoveries did he make by this means? He discovered that peculiar kind of force that holds together the celestial bodies of the universe. He discovered not only the force, but its intensity. He not only discovered the intensity of the force which holds together the planetary bodies of our solar system, but he discovered its variation, depending upon the distance of those bodies one from another. But these were only the very elements of his discoveries. Having, by the concentration of his mind upon these subjects, learned some of the leading characteristics of this force, he was enabled to trace out its results in many of its intricate bearings upon the variety of motions which the different bodies of our system have, explaining them as the results of the force which he had discovered.

What a remarkable concentration of mind there must have been in order to solve a problem of so intricate a nature!

It is true we find in some of our elementary treatises that Newton discovered the law of gravitation by merely observing an apple fall from an apple tree. But I would inquire, was it the first apple that ever fell? No. Was he the first man that ever observed a falling apple? No. Why, then, did not other people discover this universal law, if barely seeing an apple fall was sufficient to open the discovery? Such was not the fact: it was not every man that had disciplined his mind to contemplate the subject of the forces of the universe. It was not every man that had made himself thoroughly acquainted with the dynamical action, or the laws of motion and forces.

Newton had trained his mind upon this subject. He had, while in college, concentrated the energies of his mind for many years upon the subject of mathematical and mechanical problems, inventing a new species of geometry. All these studies were calculated to habituate him to a control of his mind. Naturally speaking, there is no study which is so well calculated to give a concentration of mind as that of geometry or mathematics.

If a person follows these studies, he becomes accustomed in time to this habit, and obtains power to abstract his mind from surrounding objects, and to make it bear with all its force on the problem he is trying to solve. In geometry, for instance, he learns to distinguish the relations one part of his diagram has to another. He reasons from known relations to those which are unknown, and thus discovers many new truths.

By this means he not only discovers important geometrical truths, but also at the same time disciplines his mind. The habitual concentration thus acquired enables him to bring all the energies of his intellect to bear upon any other branch of science, or to reason closely upon all subjects which he may have occasion to investigate.

For instance, when he rises before a congregation, if he is accustomed to public speaking, he can bring all his mind to bear on the subject before him, and concentrate his arguments to prove the point he wishes. His mind is more powerful by this discipline and habit than if he had suffered his thoughts to ramble all his previous life.

I make these observations to show what great things have been accomplished by concentration. Therefore, if a man can accomplish so much without the particular aid of the Holy Spirit—that is, in a natural point of view, how much more can he grasp within his comprehension, and how much greater will be the work that he can accomplish in a spiritual point of view? That is, when the Spirit of the living God rests upon him. If a person trains his mind to walk in the spirit, and brings his whole mind to bear upon its opera– tions, and upon the principles of faith which are calculated to put him in possession of the power of God, how much greater will be his facilities for obtaining knowledge than those which any natural man possesses.

All those various problems solved by Newton and the great and magnificent discoveries made by him could be learned by a spiritually-minded man in one hundredth part of the time. In what manner? In the manner which has already been pointed out to you by Elder Hyde—namely, by the concentration of mind. By this, we can penetrate, as it were, through the veil, and receive revelations from the heavens—from those superior beings who comprehend not only the discoveries that are made by man upon the earth, but ten thousand times ten thousand more than have ever entered into the heart of man to conceive of. Those beings to a properly concentrated mind can reveal more knowledge in one day than what can be obtained by the learned in a score of years.

Here, then, the Latter-day Saints have the advantage of the present generation. In the first place, we have the same natural facilities that the learned of the world have; we have the same books they have, and the same privilege of searching out knowledge; and, in addition to all those facilities, if we are walking up to our privileges before God, we are entitled to the gift of the Holy Ghost, which is the Spirit of revelation, which, when we properly train our minds according to the law of God, can open to us the hidden mysteries of the works of God—the mysteries of astronomy, chemistry, geology, and ten thousand mysteries which never could be unfolded by the natural reasoning of man.

Let us combine these two together; let us learn to train our minds religiously and scientifically, and in the proper channel. “But,” inquires one, “ought we not sometimes to let our minds rest?” Yes. God has ordained day and night. The night he intended for a season of rest. If we observe the rest God has granted to us, and cast from our minds everything which would trouble them, and sleep sweetly during the shades of night, our minds will be abundantly refreshed, and we shall be enabled in the morning to begin and discipline them anew with fresh vigor.

We can train the mind for several hours during the day, bringing it to bear upon whatever subject is necessary. The Lord had in view, in introducing day and night, not only the rest of our bodies, but also that of our minds.

But many suppose that we have so many temporalities to influence us, and so many causes, perplexities, and anxieties of this world to contend against, that we do not have power to concentrate our minds as we could wish. I am aware of this. But different men have different callings. Some are called to one purpose, and some to another. It is not to be expected that the man who is called to labor at his farming occupation, his mechanical business, or his manufacturing establishment, can discipline his mind in relation to some scientific pursuits to the same degree as another who has more leisure, or whose calling differs. But there is in this thing, generally speaking, too great a neglect, not only in scientific men, but in those who are pursuing other callings.

There are many hours that run to waste which might be profitably employed in training the mind, when the body is not fatigued, which are spent in idleness or foolishness, and which do not tend to benefit you or your generations after you. There are hours and hours which might be profitably spent in disciplining the mind and treasuring up both spiritual and natural knowledge, that often run to waste without benefiting anyone.

The study of science is the study of something eternal. If we study astronomy, we study the works of God. If we study chemistry, geology, optics, or any other branch of science, every new truth we come to the understanding of is eternal; it is a part of the great system of universal truth. It is truth that exists throughout universal nature; and God is the dispenser of all truth—scientific, religious, and political. Therefore let all classes of citizens and people endeavor to improve their time more than heretofore—to train their minds to that which is best calculated for their good and the good of the society which surrounds them.

I do not know when I have been so much interested as I have been in hearing the remarks from Elder Hyde this morning on this subject. It is a subject that has impressed itself on my mind. Last Sunday, in Tooele City, I delivered a discourse, showing the necessity of the concentration of mind in family prayer and in our secret prayers. But these points have been ably handled by Elder Hyde.

In conclusion, I wish to say that it is not only necessary to have a single eye to the glory of God in searching for religious truths, but also in acquiring scientific truths; and in all our researches for truth we should seek the aid of the Spirit of God. Amen.

Remarks by Elder Orson Hyde, Delivered in the Tabernacle, Great Salt Lake City, February 12, 1860.

I did not anticipate speaking to you this morning, brethren and sisters, but expected to be a hearer only. Since my return to the city, I have been so busily engaged that I have not had time [humorously] to prepare a sermon for this morning; and if I had had ever so much time for that purpose, I should, probably, be no better prepared to address you than I am at this moment.

Jesus said to his disciples, “Take no thought beforehand what ye shall say or what ye shall speak, for it shall be given you in the same hour what ye ought to say.” In this doctrine I repose implicit confidence; and being requested to speak to you at this time, I readily comply, and proceed at once to the work before me.

The current of life is made up of small springs, streams, and rivulets, or rather of little incidents which in the aggregate constitute the character of man here on earth. So small a thing as a kind word timely spoken to the sorrowful and afflicted often results in great good, and secures the esteem and gratitude of those to whom it may be addressed, while an ill word may do much harm. My discourse this morning may be made up of small items or incidents.

I want to say a little about the government of God—of the manner and spirit of its administration when infinite wisdom guides its policy. I know no better way to illustrate the administration of this government than to refer you to the government of parents over their children, and to the manner of their teaching and character of their instruction to them. When your child first begins to talk, do you attempt to teach it grammar, algebra, astronomy, or anything else wholly beyond its comprehension or understanding? No. But you adapt your teachings to the capacity of the child, using words and phrases of the very simplest kind to teach and amuse it. By-and-by, when he runs about pretty dexterously and begins to handle things, he attempts, for instance, to take up a bucket of water. You say to it, “Don’t do that; it is too heavy for you; but take the hammer, the doll, the rattlebox, or the toy.” Your words are thus adapted to the ability of the child and to his appreciation of the things that he handles. As his mental powers become developed, you combine a little intelligence in your sayings to him; and then, when his age and strength will allow him, you tell him to bring a bucket of water from the spring or brook. Thus you require him to do the very thing which you once forbade him to attempt. Now, if anyone should charge you with falsehood, because your instructions to your child were not uniform under all circumstances, you would consider the charge very ill-founded. I speak thus to show you that what is suitable to the child at one time may not at all suit it at another.

Many persons who have joined the Latter-day Saints have run well for a season; but, understanding not that the Gospel is a progressive work with those who honor it, they have turned away from the faith—charged the Saints with inconsistency, but yet claim to believe in what they call “ancient Mormonism.” The garment that is made for a child just born must be worn by a man when thirty years of age, is the doctrine of those stereotyped “Mormons.” The Church is now nearly thirty years old; yet this kind of “Mormons” want us now to wear our bibs and diapers, and to be fed on milk and pap as in the days of Joseph. Paul, however, tells us that when he was a child, he spake as a child, he understood as a child; but when he became a man, he put away childish things.

Were I to invite you into my garden at a proper season and show a plant just sprung up out of the ground, you might ask me its name, if you were unacquainted with it. I tell you it is corn. In the course of two months’ time, you see it again when the silk and tassel appear. You then ask me what it is. I tell you that it is corn. You may say that I was mistaken in the first or last instance, as the two are by no means alike. Some two months later you come along and see a basket full of golden ears. You ask me what it is. I tell you that it is corn. But say you, “I do not believe it, for it is unlike either of the others that you told me was corn. You have now contradicted yourself three times, and I will not believe that any of them is corn; I will not believe you at all.” To such conclusions many persons arrive in relation to “Mormonism,” from very similar premises. How very necessary that we increase in intelligence in a ratio equal to the growth or increase of the kingdom of God! If we do not, we fall in the rear, and our eyes become blinded by the god of this world. When we become stereotyped in our feelings, there is an end to corrections, enlargements, and improvements.

To what shall we look as our guide in this our earthly pilgrimage? Shall we look to the Bible, the Book of Mormon, or to the Book of Covenants? Answer: To none of them. These sacred and holy records contain the history, teachings, and results in part of the travels of the ancient and modern people of God. They are true, but are not designed to lead the people. Remember that the “letter killeth, but the spirit giveth life.” We do not want to be killed; but we want life. God has set in his Church, first, Apostles; secondly, Prophets; thirdly, Teachers, &c., to guide his people—the oracles (or in other words, the Holy Ghost), not on paper, bound in calf, sheep, or any other manufactured article, but in the hearts of his chosen servants. Paul says—“We have this treasure (not in a book, but) in earthen vessels, that the excellency of the power may be of God, and not of us.”

I will produce an example where the spirit gave life when the letter would have killed. There was, in the days of Christ, a woman taken in the very act of adultery. The self-righteous Jews, by the letter of the law, arrested her and brought her before the Savior; and they said unto him, “Master, Moses in the law commanded us, that such should be stoned: but what sayest thou?” Jesus said unto them, “He that is without sin among you, let him first cast a stone at her.” But they, being convicted in their own conscience, went out, leaving the woman alone with Jesus. He asked her if no man had condemned her. She said, “No man, Lord.” Said he to her, “Neither do I condemn thee: go, and sin no more.” The letter of the law would have killed that woman then and there. But the Spirit of God, in the person of his Son, the living oracle, opened her way unto life. It is the living oracles that lead the people of God. In them there is life; but in the letter of the law there is death.

The early commandments of God to his Church and the manner in which we were led at that time will not fit our case in all respects now. We must have teachings and revelations adapted to our present circumstances and condition. Were we never to advance, but remain stationary eternally, then the same code of laws and commandments might with more propriety answer. But in this world of change, where we are required to make advancement, we must have an increase of intelligence to satisfy the craving development of our own mental powers. There is no stopping place for a man of God.

I do not know but that I will now take my text. My sermon, however, will be short. Jesus says—“The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.”

You know that when we want to examine anything very closely—particularly you marksmen and hunters, who are in the habit of using arms, when you want to take deliberate aim, and make sure of the object you desire to hit, you close one eye, and with the other look along the barrel of the gun until the lead rests upon the object. Now, says the Savior, “If thine eye be single, thy whole body shall be full of light.”

This had reference not only to the natural eye, but to the whole moral powers of man as well. Set it down as granted that if thine eye be single, thy whole body shall be full of light. Now, let me ask, do we not indulge the hope, if faithful in this life, of being rulers over kingdoms and peoples, and nations, and tongues? Jesus says—“He that is faithful over a few things shall be made ruler over many things.”

Let me ask you how it is with you when you go to prayer. Have you that control and dominion over your own minds that they cannot be caught away by anything that is foreign to the purpose or object that engages your attention? For instance, while we call upon the Lord for his blessings, is it not sometimes the case that we think the old ox may be in the stackyard? Do we not sometimes think we shall be cheated here, and lose that amount of money there? If you have never been aware of this, when you go home and pray again, see if you have power to control your mind and keep it from wandering on something else. Until we discipline our minds, and have the complete control of them, we cannot make that advancement that we ought.

If we cannot discipline and control our own minds, how can we discipline and control kingdoms, nations, tongues, and people?

Suppose any of you mechanics erect a mill, and the stream is a small one—though, if properly and economically applied, it would be quite sufficient to drive the machinery you wish it to; but instead of the water being properly confined to exert the greatest amount of power, it is spread all over the face of the land—has it that amount of force to drive the machinery that it otherwise would have? No. But conduct the water through a narrow channel, and apply it properly on the wheel, then your machinery rolls. It is just so with our minds: when they are scattered on different objects, when we are calling upon the name of the Lord, there is no power in that mind. Why? Because the eye is not single. “If thine eye be single, thy whole body shall be full of light.” Again: The agent steam possesses great power when confined and properly applied to shafts and wheels. But let the boiler explode and the steam pass into the atmosphere, what power is there then in that agent? None. Confine it, and it is as it were an almighty power, or it is a portion of almighty power drawn out of the elements that surround us. So it is with the mind: let it be concentrated and applied to any subject, and it has great power. “If thine eye be single, thy whole body shall be full of light.” I have wondered a great many times what our Savior could mean when he said, “If ye had faith as a grain of mustard seed, you might say unto this sycamore tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.” Again, he says, “For verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible to you.” What does this mean? I have exercised all the faith, seemingly, that is in my power, and could hardly heal the sick, let alone remove a mountain, or pluck up a sycamore tree, or any other tree. What does it mean? I begin to discover that the Devil comes along when I get my mind set, and throws some object in view to divert it from the thing before me.

“If thine eye be single, thy whole body shall be full of light.” I have an idea that the Devil comes and catches away the word that is sown in our hearts, to defeat the designs the Lord has in sowing it. Whereas, if we could control our minds, and not allow them to be caught away, then our eye would be single, and the whole body would be full of light.

Again: When Moses was leading the children of Israel out of Egypt, they murmured because they had no water to drink. He was grieved with them, but he had power to concentrate his mind. And what power was there in that mind? He smote the rock, and out gushed the water. Did his rod have power to split the rock? No; but the concentration of his mind on that rock did. There was a power in it to split the rock and bring out water to the thirsty thousands. The mind is armed with almighty power; and if we could concentrate its powers, and overcome the power of the Devil, we could remove that mountain as easily as to heal a sick person. It requires only faith as a grain of mustard seed, or a concentrated effort of mind. Solomon was once applied to by two women claiming one child, for his decision in the case. Said Solomon, “Bring me a sword. And they brought a sword before the king. And the king said, Divide the living child in two, and give half to the one, and half to the other. Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it. Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof.” To divide that child would have destroyed it, just like dividing the mind: it destroys its power and efficacy. Let the mind be concentrated, and it possesses almighty power. It is the agent of the Almighty clothed with mortal tabernacles, and we must learn to discipline it, and bring it to bear on one point, and not allow the Devil to interfere and confuse it, nor divert it from the great object we have in view.

It is a good deal of work to preside over our own families and keep all things right side up there. But set a man alone, and it is just as much as he can do to govern his own mind. He has great need to watch and pray; and while he is watching, he must mind and not see any other object but that he is praying for. What could we not do, if our minds were properly disciplined? “For if thine eye be single, thy whole body shall be full of light.” If thine eye were single, thou mightest sometimes see through the veil. We read something about the veil of the covering that is cast over all people being removed.

Sometimes you see the sun covered with a thin fleecy cloud; yet you can see that luminary all the time through that veil. Then again comes up a dark thundercloud, and overcasts the whole sky, so that we cannot see where the sun is. So, if our eye be not single, we do not see clearly; but the veil becomes thick, and we are in darkness; we cannot see the sun of righteousness; we cannot tell the place where he is. But if thine eye be single, although there may be a thin fleecy veil over the sun, we can see it. If we cannot see clearly, we may be able to “see men as trees walking,” at least. The fact is, if our eye be single, and we train it to that, I do not know why mortal man here in earthly tabernacles may not look through the veil, and see as he is seen, and know as he is known.

We have got to learn to discipline our minds. Sometimes, because our children do not do as we want them, when out of our sight, we feel grieved at it; but here we have our own minds to ourselves. Now, the question is, Are they not as bad to control and govern as our children, who are running here and there? If we could control our own minds, we could control our children and our families and the kingdom of God, and see that everything went right, and with much more ease than we can now.

Let it be, then, the labor of our minds to train them when at home, and when we bow down in our families, or in private.

I recollect being once on shipboard; the wind was on her side, and the ship was going very nicely. The captain looked at the compass, and he ripped out something that is not uncommon with seamen, saying to the man at the wheel, “Why do you let her round off? Keep her up.” Do not let the mind run off, but keep it up to the point; then we shall make the port: but if you let it run off the course, it will be found drifting on the lee shore somewhere. We have got to keep it up, and not let it swing off. We must not let the mind depart, but keep it on the true course. “If thine eye be single, thy whole body shall be full of light.”

May God grant it, for Christ’s sake! Amen.

A Discourse by Elder John Taylor, Delivered in the Tabernacle, Great Salt Lake City, January 15, 1860.

I came here this morning anticipating the pleasure of listening to some of my brethren. But it seems to have fallen to my lot again to address you, and I do so with pleasure at this time, as upon all such occasions, and willingly communicate anything that may be imparted unto me which may be a benefit or blessing to those who may listen.

The great principles of truth are so varied and comprehensive, that it is difficult to know where to commence our illustrations of a portion of them, and where to leave off. They reach back into the past, exist in the present, and stretch forward into the future. In the Gospel of Jesus Christ is embodied all truth, so far as the salvation of the human family is concerned; and hence it is spoken of in the Scriptures as being the everlasting Gospel.

To those who have not reflected seriously upon the dealings of God and his laws, the Lord appears to be changeable in his way of saving the human family. In the different dispensations from Adam until Christ, they suppose that he has adopted as many different ways of salvation.

We are told by Christian divines of the dispensation that existed before the flood; we are informed of the Patriarchal dispensation, the Mosaic dispensation, and finally of the Christian dispensation; and it is a prevailing idea among the uninformed that each of these dispensations presented a different system of salvation adopted by the Almighty in teaching the human family, in enlightening their minds, and in giving unto them correct information in regard to God and eternity. Hence I have often heard eminent divines refer to the dispensation before the flood as a day of almost utter darkness; then to the Patriarchal dispensation as one in which a faint glimmer of light began to be made manifest; of the Mosaic dispensation as a time in which the sun began to rise a little above the horizon; and of the Christian dispensation, as it now exists in the world, as being the fulness of light and intelligence, or the full blaze of Gospel day. These views of the different dispensations generally obtain among professors of Christianity.

I entertain a very different opinion of the Almighty. God, like his Son, Jesus Christ, is “the same yesterday, today, and forever”—the same in intelligence, the same in purity, the same in his projects, plans, and designs. He is, in short, unchangeable. And I apprehend, if the Saints who had communication with him in ancient days were to appear on this earth at the present time, they would find the same medium of communication, the same way of imparting intelligence, and the same unchangeable Being that existed 1,800, 4,000, or 6,000 years ago.

It is true mankind have not at all times been susceptible of receiving and appreciating the same degree of light, truth, and intelligence that they have at other times. God has in certain instances withdrawn the light of his countenance—his Holy Spirit—the light and intelligence that proceeds from him, in a certain degree, from the human family; but his laws are immutable, and he is the same eternal, unchangeable Being.

The truth does not change. What was true 1,800, 4,000, or 6,000 years ago, is true today; and what was false in any age of the world is false today. Truth, like the great Eloheim, is eternal and unchangeable, and it is for us to learn its principles, to know how to appreciate it, and govern ourselves accordingly.

As the Gospel is a principle that emanates from God, like its Author, it is “the same yesterday, today, and forever”—eternal and unchangeable. God ordained it before the morning stars sang together for joy, or ere this world rolled into existence, for the salvation of the human race. It has been in the mind of God, and as often as developed it has been manifested as an eternal, unchangeable, undeviating plan by which to save, bless, exalt, and dignify man, and to accomplish this end by one certain, unalterable method of salvation, according to its degree or manifestation.

I speak of the Gospel of Jesus Christ in its fulness and of the blessings associated therewith. It is perfect folly to entertain the idea that the Gospel has only existed about 1,800 years, and yet this foolish idea is strongly entertained and almost universally believed throughout Christendom. This mistake is for want of calm reflection and correct information upon that subject.

It may here be necessary to inquire what the Gospel is. Commentators tell us it means good tidings of great joy. This language had particular reference to the announcement of the birth of the Savior to the shepherds of Galilee, by the angel of God. “And, lo, the angel of the Lord came upon them (the shepherds), and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord.” This was simply the announcement of the birth of Christ. As to its referring to the Gospel, it might certainly admit of an argument. The birth of our Savior and the message he came to deliver are two different things.

I do not think the message Jesus came to communicate was at all joyful to the Pharisees and hypocrites of his day, for he told them they could not escape the damnation of hell; nor to those individuals whom he proclaimed to be “like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.” They looked upon him as an impostor, who said to them, “He that believeth and is baptized shalt be saved; and he that believeth not shall be damned.” It is not to be supposed for a moment that those men would receive such an announcement as good tidings of great joy, which was to be to all people.

Again: We are told the Gospel is the New Testament. I do not find any such declaration even in the New Testament itself. There are certain records in the New Testament giving an account of the birth, life, suffering, and death of our Lord and Savior Jesus Christ. It contains also an account of the doctrines he taught, the discourses he delivered, and the moral sentiments he inculcated. It gives us an account of the organization of his Church, and of the teach– ings of his Apostles, and the manner of their administration, &c. But this is not the Gospel.

The Gospel is a certain living, abiding, eternal principle. That which is written in the New Testament is like a chart of a country, if you please; but the Gospel is the country itself. A man having the map of the United States in his possession would be considered foolish if he supposed he possessed the United States; and because a man may have the Old and New Testament in his possession, it does not argue that he has the Gospel. But is it not written in some of our good Bibles, “The Gospel according to St. John,” “The Gospel according to St. Matthew,” &c.? Certainly. But what has that to do with it? The Gospels according to Matthew, Mark, Luke, and John describe certain teachings and instructions which Jesus gave, and among the rest the officers constituting his Church are named. “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues,” &c. These are the living substance of which they write an account.

Well, but the Gospel is contained in the Old and New Testament. It is not, nor in the Book of Mormon, nor in the revelations we have received. These are simply records, histories, commandments, &c. The Gospel is a living, abiding, eternal, and unchangeable principle that has existed co-equal with God, and always will exist, while time and eternity endure, wherever it is developed and made manifest.

We will quote from the Gospel according to St. Paul, and see what he has to say in relation to this matter—“For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.”

Now, I presume Paul knew a little more about the Gospel than some of our learned commentators, and was better acquainted with its operations, organization, spirit, and power. In addition to what Paul has said, I will here assert that the Gospel of Jesus Christ always was, from the very commencement of this earth, “the power of God unto salvation to every one that believeth;” and the righteousness of God was always revealed through the Gospel as specified by this Apostle. Whenever and wherever the Gospel of Jesus Christ existed, there the power of God and the knowledge of God existed; and therein at all times, and in every age, the righteousness of God was revealed through it from faith to faith. That is an assertion of my own for the time being, and I do not know but I have as much right to assert that as Paul had the other.

But as it is proper that men should give a reason at all times for their statements, this I am willing and ready to do. Before, however, we enter into the investigation of this subject, we will look at another for a short time, which seems to be intimately associated with it.

Paul in his time reasoned about a certain Melchizedek Priesthood, and about a certain Melchizedek, who he says was greater than Abraham, and who he said was without father or mother, without beginning of days or end of years, and abideth a priest continually, and that Christ was “a priest forever, after the order of Melchizedek.” I speak of this because it will be necessary to refer to it in the argument we may be led to adduce in relation to this subject.

Who was this man Melchizedek? He was simply a man which the Bible gives an account of, and he positively had a father and a mother. It is not really said he had not. I say he had, and can prove it, if the Bible be true. We might differ so far as words are concerned, but not in ideas and facts. Paul was talking about a Priesthood: Melchizedek had this Priesthood. It was the Priesthood of which he was speaking, and not the man. It was this Priesthood of Melchizedek that was without beginning of days or end of years. “And he abideth a priest continually, and ever liveth to make intercession for us;” that is, the Priesthood continues in the eternal world as well as in the world of time.

We will now go back to the Gospel and endeavor to show that wherever the Gospel existed, there existed also the power of God and the revelations of God, and therein men had a knowledge of God, and “therein was revealed the righteousness of God from faith to faith.” But let me make another remark here concerning the Priesthood. We are told it holds the mysteries of the revelations of God. These are sayings we have a right to look into and investigate, to find out upon what principle they are based.

How did Adam get his information of the things of God? He got it through the Gospel of Jesus Christ, and through this same Priesthood of which we have been speaking. God came to him in the garden and talked with him. We are told that no man can see the face of God and live. How was it that he obtained his knowledge of God? Through the Gospel; and he was the first man upon this earth that had the Gospel and the holy Priesthood; and if he had it not, he could not have known anything about God or his revelations. But God revealed himself to him and told him what he might do and what he might not do, what course he was to pursue and what course not to pursue; and when he transgressed the laws which the Lord gave to him, he was driven from the face of God, and left in a measure to grope in the dark.

Let us pass on to Enoch’s day. The Bible only gives a very short account of Enoch. We are told that “he walked with God: and was not; for God took him.” Then he had the Gospel, for it is through the Gospel that “the righteousness of God is revealed from faith to faith.” It is that which holds the keys of the mysteries of the revelations of God. It is that which imparts a knowledge of the Priesthood, and it is by the Gospel that mankind can commune with God: it is that which is the power of God unto salvation to every one that believeth. Enoch had this through the Gospel. Being in possession of this, he was enabled to communicate with God—had revelations from him. And further revelations which have been given in these last days go to show us that Enoch built a city, and that he taught the citizens of that city the great principles of eternal truth as they emanated from God; that God communed with them—taught them correct principles; and that by-and-by, when the people waxed full of iniquity and the earth became ripe for destruction, Enoch and his city were caught up into heaven.

The Bible gives a very short account of this, saying, “Enoch walked with God: and he was not; for God took him.” Jude also speaks of him—“And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.”

Enoch, how did you happen to know about things that should transpire some thousands of years hence—you that lived so far back in the remote ages of the world, that were so dark and benighted, according to the ideas of modern theologians? “I had the Gospel, and the Gospel holds the keys of the mysteries of the revelations of God; and by the spirit of that Gospel I was enabled to look through the dark vista of the future, to draw back the curtain of eternity, and contemplate the things of God, and his purposes concerning the nations of the earth, until I gazed upon the winding-up scene.”

And Jude, how did you happen to know that Enoch prophesied of these things? for we have no account of it in the Bible. Where did you obtain your information? “I had the same Gospel that Enoch had, and the same power of revelation, and the same Spirit that he had, so that I was enabled to develop the same things, and to know precisely what Enoch prophesied about, and have given my testimony in relation to that matter.”

But Joseph Smith, where did you get your information from? “I had just the same Gospel that Enoch had, and the same that Jude had; and I also testified of the same things, and we all agree.”

In tracing out this history, we find it written that God was about to destroy the inhabitants of the earth with a flood. How did he make this known? “God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” All flesh had corrupted its way before the Lord, with the exception of a few. There was Noah, who was a man that feared God and worked righteousness, and had in his possession the Gospel and the holy Priesthood; and the Lord God communicated with him, and this he did by revelation, and told him to build an ark to save himself and family from the flood. And he gave Noah the dimensions of the ark—how it was to be constructed, and with what kind of materials. He also told him what kind of animals he was to bring into it, giving him instructions relating to the whole matter. How did you happen to know all this Noah? “I had the Gospel, which is the power of God unto salvation; and it proved my salvation and the salvation of my family; and through it I was enabled to understand the designs and purposes of God, and prepare for those great events about to take place on the earth.”

We next come to old Abraham, and we find that the Lord talked with him—“And the Lord appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day.” And the Lord talked with Abraham and with his wife Sarah, and told her she should have a child at a certain time. They had quite a long conversation. Sometimes the messenger that was sent to Abraham is called an angel, and sometimes the Lord. Suffice it to say that the Lord did reveal himself and communicated his will unto him; and finally he tried and tested him in every variety of way. “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.” In this manner the Lord tried Abraham.

The great principle I wish to keep before your minds is, that men in those different ages of the world did have a knowledge of God, and they obtained it through revelation and a knowledge of the Gospel. Through this, Abra– ham obtained a knowledge of God—of his purposes and designs; and there was no other way in which he could have a knowledge of God, only in the way here specified; and hence the Gospel to Abraham was a principle wherein the righteousness of God was revealed from faith to faith; and it was to him as much the power of God unto salvation as it was in the days of Jesus Christ and the Apostles, or any other day.

Jesus, in speaking of Abraham, says, “Your father Abraham rejoiced to see my day: and he saw it, and was glad.”

Then, Abraham, you saw the day of the Son of God and was glad some two thousand years before the dawn of that day burst upon the earth. How did you happen to see it? Was it not enough for you to know that God spoke to you and gave you certain great and glorious promises concerning your seed? No. You must actually penetrate events that should transpire in after ages. How did you know all this? “By the Gospel.” Do you mean to say that you, too, had the Gospel? “Yes; for life and immortality are brought to light by the Gospel; and the Gospel is the power of God unto salvation to every one that believeth, and therein is the righteousness of God revealed from faith to faith; and whoever knows anything about life and immortality and the power of God must know something about the Gospel of salvation.”

“Well,” say some, “we would really like a little more testimony from the Bible on this subject; for we have great confidence in the Bible.” You shall have it. What does Paul say? “And the scripture, foreseeing that God would justify the heathen through faith, preached the gospel before unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham.”

Then Abraham had the Gospel preached to him, and so had Melchizedek. “How do you prove that?” Paul says, speaking of this ancient king of Salem, that he was “made like unto the Son of God,” and “abideth a priest continually.” And “Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.” “He whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better.”

Abraham had the Gospel, and was the father of the faithful; yet Melchizedek was greater than he—greater in the Priesthood and in the Gospel.

We will now inquire a little about Moses—a deliverer that was raised up to Israel, who was set apart to deliver his people from the bondage under which they groaned in the land of Egypt. The Lord spake to Moses and sent him to Pharaoh, and kept sending him from time to time until Pharaoh let Israel go; and Moses was their leader, and led them forth out of the land of Egypt.

How did Moses know about this deliverance? How did he know how to give Israel instruction and revelation? Because he had received it himself. The Lord had spoken to him, and had revealed his will to him, and manifested his purposes to him from time to time. When the Lord first called him, he felt incompetent for the task, and answered the Lord as follows—

“And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. And the anger of the Lord was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And he also cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.”

Thus Moses led the people out from the bondage of Egypt: by visions, by revelations, by the voice of God, by the manifestation of the power of God, with a high hand and outstretched arm, he led them out, and destroyed the Egyptians when they essayed to follow them, after smiting them with plagues and various afflictions that overtook them, in consequence of their rebellion against God and the testimony Moses delivered in their midst.

How was it that Moses understood anything about the will of God in the leading forth of that people? It was because he had the Gospel, which is a principle of revelation, as we have before stated; and through it intelligence was communicated unto him.

But you say you would like to see something from the Bible to prove this. I should think what has been already said in illustration of this great leading principle is sufficient to satisfy anybody. It satisfies me.

But I will give you a little of the Bible touching Moses having the Gospel. Paul says, “But with whom was he grieved forty years? was it not with them that had sinned, whose carcasses fell in the wilderness?” “So we see that they could not enter into it because of unbelief. Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.” Here Paul not only declares they had the Gospel as well as we, but he makes use of them as an example to all unbelievers.

We will now touch upon a lesser dispensation, if you please to call it by that name, and try to find out how that happened to come. I speak of that dispensation that existed previous to the ushering in of the Gospel, as people suppose.

Paul says, “And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.” “Wherefore then serveth the law? It is added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.” He further writes on this subject, saying, “Which was a figure for the time then present, in which were offered both gifts and sacrifices, and could not make him that did the service perfect, as pertaining to the conscience; Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.”

What was the transgression of ancient Israel? They rejected the teachings of Moses. When he came down from the mount, where he had been talking with God face to face, he found the people had made unto themselves a golden calf, and said, “These be thy gods, O Israel, which brought thee up out of the land of Egypt.” They had forsaken God, the Fountain of living waters, and hewed out to themselves cisterns—broken cisterns, that could hold no water. And Moses was wroth with them; and so was the Lord, who was about to destroy them: but Moses pleaded with him, and he spared them. But seeing they judged themselves unworthy of eternal life, and the Gospel of Jesus Christ, and revelations, and communications with him, he placed them under a law of carnal commandments and ordinances, placing a yoke on their necks, which one of the ancient Apostles says, “Neither we nor our fathers were able to bear.” He placed them under ceremonies and forms, and it was said, Do this and live; refuse to do it, and die.

This code of laws and ordinances was given to them under the auspices and direction of the Aaronic Priesthood; and the Melchizedek Priesthood was taken away from them to a certain extent, which deprived them of its succession, &c.

Still the spirit of revelation was among the Prophets that still remained among them; but, as a nation, they were placed under a system of carnal ordinances, because of their transgressions.

What was the law added to? It was added to the Gospel. This we should have known, if Paul had never said a word about it, because Moses held the keys of the revelations of God, could go into the mount of God, and by that power led seventy Elders of Israel into the presence of God, and they saw the God of Israel. I know that the law was added to the Gospel on that principle, because the Gospel always was a power that enlightened the eyes of men, and put them in possession of revelation and communication with God, and that gave them a knowledge of things past, present, and to come.

We will pass by the time when they were under a law of carnal ordinances, consisting of burnt offerings and sacrifices, &c., and come to the time when the Gospel is again restored, and when a Priest after the order of Melchizedek, Enoch, Abraham, Noah, Moses, and Adam, again appeared upon the earth—namely, the Son of God, who was “a priest forever after the order of Melchizedek.” It was not necessary that he should be enabled genealogically to prove that he was of the seed of Aaron and of the tribe of Levi; but his Priesthood was after the order of Melchizedek, which was without beginning of days or end of years—a Priesthood not indebted directly to human descent, but one that administers both in time and eternity.

At the time Jesus Christ came upon the earth we find the same kind of revelations began to be made manifest—the same Spirit, and the same power, blessing, and the same communications with God. And hence, when he came he went forth baptizing, as John, his predecessor, had done. John said concerning him, “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire.” Did he do this? He did. When he made choice of his Apostles, he breathed upon them and said—“Receive ye the Holy Ghost.” And they began to have visions and revelations, and the power of God was made manifest on them. Paul, in writing of this power, says—“I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.” By-and-by, Paul begins to let out some of these things. He says he saw the dead, small and great, stand before God, speaking of the resurrection, and the state of man after death, and the glory that awaits the faithful.

An angel of the Lord opened the prison doors, and set Peter and some others at liberty. The angel of the Lord appeared to Paul in a dream, and comforted him when he was in danger of being shipwrecked, and told him that no one on board should perish. How came they in possession of all this knowledge? And how came they to be such favorites with the heavens? It was all through the Gospel.

We find the Apostle John driven as a poor exile and outcast to the Isle of Patmos, in consequence of his religion, where he had to labor among the slaves in the lead mines, oppressed and bowed down in consequence of the tyranny and severity of his taskmasters. But he was in the spirit on the Lord’s day, and the heavens were opened to his view, and he gazed on the past, on the present, and on the future, contemplating events that should transpire through every subsequent period of time until the winding-up scene. He told of the time when the grave should deliver up its dead, and when the sea should deliver up the dead that are in it, and all nations should stand before God and give an account of the deeds done in the body.

He told of Jesus Christ coming with his holy angels to execute judgment on the ungodly. He told of the New Jerusalem that should descend from God out of heaven as a bride prepared for the bridegroom.

He told of the Millennium, when not only the Saints should burst the barriers of the tomb, but come forth and live and reign with Christ a thousand years on the earth, when righteousness and truth should prevail, and iniquity hide its hoary head, and the power of God be made manifest; and every nation, tongue, and people bow to the scepter of King Immanuel, and all acknowledge him as Lord over all.

How did you know all this, John? “I had the Gospel of Jesus Christ, that restored this power to the earth, which unfolded unto me these things; and I have communicated only part of the things I saw.”

This power was enjoyed not only by the Apostles, as some suppose, but it existed among the Saints; and hence Paul, writing to the Church, says—“Now concerning spiritual gifts, brethren, I would not have you ignorant. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; To another faith by the same Spirit; to another the gift of healing by the same Spirit; To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For the body is not one member, but many,” &c. Consequently, this Spirit extended not only to the Apostles and permanent disciples, but to the whole Church, the Spirit being given to every man to profit withal. And what was that? It was the gift of the Holy Ghost, which Peter told the people, on the day of Pentecost, they should receive; for on that day he told them to repent and be baptized in the name of Jesus Christ for the remission of sins, and they should receive the gift of the Holy Ghost. Why? Because, says he, “The promise is to you, and your children,” &c.

“To us who are Apostles,” and to whom else? “To you, and to your children.” Whom else? “To all that are afar off, even as many as the Lord our God shall call.” You show me a people that the Lord our God does not call, and I will show you a people to whom this promise does not apply.

There is the Gospel, as I understand it; and wherever this principle exists, the principle of revelation and the knowledge of God exists—a principle wherein the righteousness of God is revealed from faith to faith—a principle that opens a communication between God and man. Wherever this exists, the Gospel exists; and wherever this does not exist, the Gospel does not exist. It is a principle that places man into a legitimate relationship with God, who is our Father. Hence, when Jesus taught his disciples to pray, he said, “When you pray, say, Our Father who art in heaven, Hallowed be thy name.” He is the God and Father of the spirits of all flesh, and we are told to approach him as such, and have faith in him. And he says, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.”

“Or what man is there of you, whom if his son ask bread, will give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?”

By means of the Gospel of Jesus Christ we are brought into a relationship with God. As one of the ancient Apostles says, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” God is our Father, and a medium of communication has been opened between God and us. And inasmuch as we live our religion, we shall be prepared at all times to receive blessings at his hands, and learn to understand correct principles in regard to our salvation as individuals, and the salvation of the human family.

John said, among other things, “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.” This angel had the same Gospel to preach that Adam possessed, and the same that Enoch, Noah, Abraham, Moses, Jesus Christ, and the Apostles preached.

Joseph Smith, what did you proclaim? “I called on the Lord and a holy angel appeared to me, and God revealed his will to me, and showed me the true position of the world religiously and every other way; and he told me what I was to do to obtain eternal life, and he told me what his designs and purposes were concerning this earth.” What did he do besides? “He sent some of those who existed in former ages, who held the keys of the everlasting Priesthood, to administer to me and set me apart.” We read in this good book an account of Peter, James, and John being with Jesus on the Mount—“And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him.” How happens it that you are upon the earth, Moses? for we thought you were dead long ago! “I am not dead, as you suppose; for I drank of that well Jesus spoke of, the water of which, if any man drinks, shall be in him a well of water springing up to eternal life. I hold the keys of the Melchizedek Priesthood and the everlasting Gospel, that administers in time and in eternity; and after having got through with this world and its cares, holding still that Priesthood behind the veil, I have come to administer to you, Jesus, James, Peter, and John, on the earth.”

In consequence of the same Priesthood, Elias was translated, and got associated with Moses behind the veil, and became his companion in bringing a message of comfort to Jesus and his companions on the Mount. Peter, who held the Priesthood while he was upon the earth and after he left, could come and administer to Joseph Smith, and impart to him the same blessings and the same power, and reinstate those principles and powers upon the earth that had been lost in consequence of transgression. What is it that we have received? We have received the everlasting Gospel—the same that existed in the days of Jesus; and it is this that has enlightened our minds, enlarged our capacities, and given us a knowledge of the past and of the future; and it has thus revealed to us the purposes of God; and through the order and organization of this Priesthood we are blessed, saved, protected, and upheld as we are at this day.

Why is it that the world rage? Why is it that the priests of the day are angry—that politicians are mad? It is because the Lord has set forth his hand to accomplish his purposes and bring to pass the things spoken of in the holy Prophets.

As one of old has said, “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure.”

The Lord will bring to pass his strange purpose, and accomplish the thing he has designed. It is for us to live our religion, to fully appreciate the Gospel we possess, and fully obey its requirements, submit to its laws, and yield to its dictations, following the direction of the holy Priesthood, which hold the keys of the mysteries of the revelations of God, magnifying our callings, and honoring our God, that we may be prepared to fulfil our destiny upon the earth, and be enabled to be a blessing to those around us, and to pour blessings upon our posterity, and spread forth the great principles of eternity, which are calculated to bless, enlighten, ennoble, and exalt all who will yield obedience to their dictates.

May God bless you all, and guide you in the way of truth, which I ask in the name of Jesus Christ. Amen.

Remarks by President Brigham Young, made in the Tabernacle, Great Salt Lake City, January 5, 1860.

Referring to the ideas advanced by our brother who has just sat down, in regard to the suffering of the children of men upon the earth, I will say it is a subject worthy of reflection. Have the enemies of the kingdom of God on the earth the power to bring more suffering upon the people who love and serve him, than they have to bring suffering upon themselves? I answer, They have not. We cannot find, in all the history extant, that mankind have ever exerted themselves more to destroy the kingdom of God from the earth than they have to destroy themselves. All their endeavors to overthrow the holy Priesthood of heaven and its righteous rule among men have always tended a hundredfold more to their own overthrow and utter destruction. Like the leaves of autumn, they have fallen to the ground and are forgotten. It was prophesied by Joseph the Prophet that the bones of those who drove the Church from Missouri, and killed men, women, and children, should bleach upon the Plains. This has been fulfilled. Did they suffer more than the people of God whom they drove from their homes—from their firesides in winter—from their fathers and mothers and friends, and the land of their nativity? Yes, there is scarcely a comparison. Their sufferings in crossing the Plains to the gold regions of California have been greater by far than ever the sufferings of the Saints have been in crossing the Plains to Utah. These are facts that are present with us. The bones of those who drove the Saints from Independence, from Jackson County, then from Clay and Davis Counties, and last of all from Caldwell County, from whence they fled into Illinois, have been scattered over the Plains—gnawed and broken by wild beasts, and are there bleaching to this day, while the Saints who have died on the Plains have, without an exception, had a decent burial where they have died—have had friends to condole with and comfort them in their dying moments, and to mourn for a season with their bereaved relatives. These comforts and blessings were denied the murderers of Joseph and Hyrum Smith and of scores of the Saints, and they were left in the bitterness of death without a friend and without mercy. They suffered immensely more than did the Saints whom they persecuted; they received that which they sought to bring upon the Saints, and that too in good measure, pressed down, and running over.

I have said and will say that there never was a colony settled on this continent, since its discovery by Columbus, with so little suffering as have had the Latter-day Saints who settled these valleys.

I will now leave these ideas, and turn my attention on to the remarks made by brother Lorenzo Snow in the forenoon. The principles and doctrine couched in those remarks are of great interest to the human family. I will take the liberty to treat upon the same principles, but shall carry the ideas still further, though in my own language and style of delivery. I will use a few words of Scripture concerning the evil that now exists and has existed upon the earth, referring to certain characters who have always been upon the earth and are still upon it, who are actually, to a great extent, “lording over God’s heritage.” I would plant my remarks here; and then for the context, I will use another saying—“For it is God which worketh in you both to will and to do of his good pleasure.” I have but little time to expound and explain minutely, but will start at the beginning. God has created man in his own image, upright. Man in his creation is but a very little lower than the angels. In what degree and capacity is he lower than the angels? Angels are those beings who have been on an earth like this, and have passed through the same ordeals that we are now passing through. They have kept their first estate far enough to preserve themselves in the Priesthood. They did not so violate the law of the Priesthood and condemn themselves to the sin against the Holy Ghost as to be finally lost. They are not crowned with the celestial ones. They are persons who have lived upon an earth, but did not magnify the Priesthood in that high degree that many others have done who have become Gods, even the sons of God. Human beings that pertain to this world, who do not magnify or are not capable of magnifying their high calling in the Priesthood and receive crowns of glory, immortality, and eternal lives, will also, when they again receive their bodies, become angels and will receive a glory. They are single, without families or kingdoms to reign over. All the difference between men and angels is, men are passing through the day of trial that angels have already passed through. They belong to the same family that we do; but they have proven themselves worthy only of an exaltation to the state of angels, whereas we have the privilege of obtaining not only the same exaltation they enjoy, but of going further until we become Gods, even the sons of God.

My next reflections are upon the state of mankind, their position before God in their creation and being upon the earth in the connection of the spirit and tabernacle, and the influences that surround them. There are certain influences that we have no control over: man is controlled by surrounding influences in a greater or less degree. For instance, we cannot avert the consequences of the fall as it is called, of Adam, which came through his transgressing certain words or laws given to him by his Father and God. In consequence of this, sin came into the world, and death by sin. We are more or less controlled by the influences that have been introduced into the world by the power of Satan upon the children of men, and will be so long as we live in the flesh.

Permit me to diverge a moment from the legitimate chain of the subject before us. I do not myself wish, nor do I ask any man in the world to create a spirit of reformation to sing and shout ourselves “away to everlasting bliss.” There never was any such reformation desired by me. All I have ever asked for or contended for is a reformation in the life of this people; that the thief should stop his stealing, the swearer his swearing, the liar his lying, the deceiver his deceiving, and the man who loves the world more than his God and his religion wean his affections from those objects and place them where they of right belong. I do not wish anybody to cherish a wild enthusiasm, so common in the world, which is produced by the excitement of animal passions, and makes people weep and cry out in an insane manner. I wish the people to make themselves acquainted with facts pertaining to God, to heaven, to mankind upon the earth, their errand here, for what they are created, the nature of their organization, who has power over them, who controls them, how much they can control themselves, &c., &c.; and then let us see whether we can be men and conduct ourselves like Saints, or live and act like the wicked.

My reflections led me to inquire who it is that has influence over us. Can you inform me why people do wrong when they know the path of right and can walk in it as easily as we can walk home in broad daylight? Is the cause of this to be found in the heavens? No. Is it to be found in the spirit God has placed in our tabernacles? No. Where is it to be found? In the power of the Enemy of all righteousness, who holds dominion over our flesh, which flesh is intimately connected with the spirit God has placed within it. Herein is a warfare.

Brother Lorenzo was striving to lay before the people the necessity of their letting good overcome evil, instead of letting evil overcome good. His remarks supplied to me a number of texts, showing the precise situation of mankind before the Father and his angels, and before all the heavens. Men try to lord it over God’s heritage. I understand that saying in this wise: The spirits that are in men are as pure as the Gods are; then why do they consent to do evil? Because of the influences of evil that are in the flesh. Over it the Enemy of all righteousness has held dominion, has exercised a right, and has apparently triumphed. When mankind give way to evil and suffer the flesh to rule and contaminate the pure spirit tabernacled within it, they lord it over God’s heritage. When men consent to evil, the spirit within them does not answer approvingly. Though the inhabitants of the earth are in darkness and blindness, yet they are not so ignorant as they represent themselves to be. There is a spirit in them that reproves them continually when they do wrong, until they have sinned away the day of grace, and a mantle of darkness is thrown around them to shut out forever the light of God. Until then, they are checked continually, are taught, and chastened or justified as the case may be.

When people do right, they rest upon their beds, sleep sweetly, and rejoice in righteousness in their secret moments. When they do evil, it brings sorrow and deep pain to them in their private reflections. “But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.” In every man there is a candle of the Lord which burns with a clear light; and if by the wickedness of a man it is extinguished, then farewell forever to that individual. The people say they do as well as they know how. This may be true. It is also true that there is a great amount of ignorance. But who among this people does an evil without knowing it? Is there a man in this kingdom who betrays his God and his brethren, without being perfectly conscious that he does an evil? I think not. Is there one who treats the name of the Deity with lightness, using his name in vain, that believes himself justified? I think not. Is there one who takes advantage of his neighbor or a fellow being, deceiving and wronging him, that believes he does right? I think not. When men do wrong, they know that they do wrong. Is there a person in this community that can lie, and feel justified in the belief that he is telling the truth? Does the thief feel justified in doing right when he steals his neighbor’s goods? No. The blackest vagabond, and renegade that walks the streets of this city or Territory is conscious when he does right and when he does wrong. Notwithstanding all this, there is a great deal of ignorance.

Just as long as we live within the purview of the reconciliation of the Spirit of God, that visits us from time to time, revealing the truth and the righteousness of our God, and yield to that and never cast it from us, whether we live or die, there is a salvation for us. There is a salvation for all the sons and daughters of Adam and Eve, no matter where they have lived or when, nor whether Christian, Mussulman, Jew, barbarian, or Gentile, that do not deny the power of God and sin against the Holy Ghost. You may discover that I am a Universalist. I am; and I am also a Calvinist, for the Almighty decreed all this before the worlds were. As I progress in my remarks you can see plainly that a widely extended field opens to our minds.

Is every man and woman capable of receiving the highest glory of God? No. We are surrounded with circumstances that control us to a certain degree. My father and mother moved into the State of Vermont, and it happened that I was born there. I cannot help that. They might have stayed in Massachusetts, close to Boston. If they had, I should have been born there, and I could not have helped that. My father’s name was John Young, and my mother’s maiden name was Nabby How. I cannot help that. My father was a poor, honest, hardworking man; and his mind seemingly stretched from east to west, from north to south; and to the day of his death he wanted to command worlds; but the Lord would never permit him to get rich. He wanted to command all, and that too in righteousness. I cannot help all this; I have no power to control such circumstances. When I was about twenty months old, my father moved from Vermont into the State of New York, where I lived with him until I became a man. I cannot help that. There are a thousand circumstances I cannot help or control that are thrown around me without any action of my choice.

I cannot help being here. We might have gone to Vancouver’s Island; and if we had, we should probably have been driven away or used up before this time. But here we are in the valleys of the mountains, where the Lord directed me to lead the people. The brethren who are in foreign countries desire to gather to the gathering place of the Saints, and they have for the present to come to Great Salt Lake City. They cannot help that. Why did we not go to San Francisco? Because the Lord told me not: “For there are lions in the way, and they will devour the lambs, if you take them there.” What now can we do? Why, instead of being merchants, instead of going to St. Louis to buy goods, we can go down to our Dixie land, the southern part of our Territory, and raise cotton and manufacture goods for ourselves. These are circumstances we are creating with which to surround our children, and to form the foundation of the future prosperity of this community. They will be more or less governed by the circumstances we create for them. They will make their own bonnets, ribbons, hats, coats, and dresses of every kind. While we are governed and controlled by circumstances over which we have no power, still we possess ability and power in our different spheres of action to call into existence circumstances to surround ourselves and our children, which will more or less control them; and, if they are planned in righteousness, will tend to lead us and our children to heaven. I have power to call upon the brethren to go south and raise cotton and indigo, the olive, and the grape. I have done it. In doing this, it throws them under the influence of new surroundings and new circumstances. They in their turn can, by perseverance and faithfulness, under the dictations of the Spirit of truth, bring forth a train of happy circumstances to bless them, to bless their wives, to bless their children, and to bless the kingdom of God.

I have power to send brethren to the east or to the west to buy our goods. I have power to say, John, William, or Thomas, Go and find a gold mine; but I am not disposed to exercise this power in that way. God has given this power to me. Let the brethren who have been called to go south go willingly, with their heads up and glory, hallelujah! in their hearts; for they are pioneers of future greatness, power, and independence to Israel. They possess power to do this. When the husbandman goes into his field, he has power to plough up the soil. When it is ready, he has power to plant corn in rows or otherwise; he has power to sow wheat or oats in drills or broadcast, and harrow in or cover the seeds, that they may grow. What we sow we shall also reap. We have great power committed unto us, and yet we are confined by certain laws that we cannot avert or control.

The power of choice all intelligent beings inherit from the Gods of eternity; it is innate. This statement might even be applied to the brute creation; but it is not my purpose to extend my remarks in that channel today. The Latter-day Saints can take the road that leads to life everlasting, if they choose; or, if they choose, they can take the road that leads to apostasy. As individuals, we must guard our affections from becoming contaminated with the love of earthly riches, or anything that is of earth, whether animate or inanimate. Uncertainty is strewed around us, and disappointment is the constant companion of those who worship at the shrine of the god of this world. If we center our affections upon any earthly object, whether within our reach or out of our reach, should we be bereaved of that object, we are left to mourn and lament in darkness because of our ignorance and folly. Let our love be for God and truth, righteousness and peace, being contented and happy with present endowments; and as the way opens to further progression, greater possessions, walk forward in the light of God and hold what we obtain for him and his cause, coveting not what we possess, and not with an avaricious desire reaching after what we cannot possess. If we do opposite to this, our whole existence will be creped with disappointment and mourning. Then let us keep the world and its allurements aloof from our affections. We may have the ability to build for ourselves beautiful houses, to plant choice orchards and vineyards, to adorn our grounds with flowers and sweet scented shrubs, and have lovely families, and possess horses and chariots, silver and gold, this, that, and the other, in abundance. But if our affections are placed upon these things, we shall either go out of the kingdom of Christ and miss being exalted sons of God, or will see our error, repent of our folly, learn to control our affections, desires, and passions, and willingly let “God rule within us to will and to do of his good pleasure,” having no mind only that which is of heaven.

Have we a will? Yes. It is an endowment, a trait of the character of the Gods, with which all intelligence is endowed, in heaven and on earth—the power to accept or reject.

Then, wherever the wisdom of God directs, let our affections and the labor of our lives be centered to that point, and not set our hearts on going east or west, north or south, on living here or there, on possessing this or that; but let our will be swallowed up in the will of God, allowing him to rule supremely within us until the spirit overcomes the flesh, and the world, Satan, and the flesh are vanquished and lie under our feet. Then and not till then will the righteousness of God reign triumphantly. It may be asked whether I have any idols? Yes, I have most darling idols—my God and my religion, and they are all the idols I wish to have. “Have you no wife that you idolize?” If I have, let the Lord take her and give her to somebody else. “Have you no children that you idolize?” If I have, let the Lord have them. I possess that which is apparently mine; but why should I call them mine, until I have passed the ordeals mortals must pass, and they are sealed to me by the authorities of the Gods in a way that they cannot be taken from me? They are now in my possession, and I hold them by the undisputed right of that possession. Anything we have upon this earth we only seem to have, for in reality we own nothing. No person on the earth can truly call anything his own, and never will until he has passed the ordeals we are all now passing, and has received his body again in a glorious resurrection, to be crowned by him who will be ordained and set apart to set a crown upon our heads. Then will be given to us that which we now only seem to own, and we will be forever one with the Father and the Son, and not until then.

There is a great difference in the individual capacity of people. Some can receive much more than others can: hence we read of different degrees of glory. How many kingdoms glory of there are, I know not; and how many degrees of glory there are in these kingdoms, I know not; but there are multitudes of them. Paul speaks of three, Joseph Smith and Sidney Rigdon saw three, and multitudes more have we seen by the Spirit of revelation, according to the capacity of our understandings. Can we so live and direct ourselves as to receive glory, immortality, and eternal lives? We can. Then love not the world, nor the things of the world. Desire not that which is not for us, but desire only that which God has ordained for our benefit and advancement in the science of eternal life; then can we advance with accelerated speed in the things of God.

But is it not visibly manifest that the great majority want to lord it over God’s heritage. Wicked kings lord it over the consciences of their subjects, priests over their people, and masters over their servants; and wicked dispositions tell us to do this and to desire that which pertains to folly: they prompt almost constantly to lord it over God’s heritage. Where is God’s heritage? It is in our affections, our love, delight, glory, and happiness. Let us honor God’s heritage, sanctify it, and bring all into subjection that surrounds it and is connected with it, sanctifying the Lord in our affections. We see all the world trying to lord it over God’s heritage. It is in the spirit that the evil principle and power is trying to overcome and rule over the divine principle planted there. This constantly leads the children of men astray.

What power is legally ours? That which was given to Adam and the human family in former days. Power? Yes. Dominion? Yes. Glory? Yes. Honor? Yes. That which pertains to this world? Yes. That which pertains to the next? Yes. Let us understand this power and this privilege that God has guaranteed to the human family. He has first imparted power to mankind to control the elements; and when this is employed faithfully to magnify righteousness, then excellence, magnificence, splendor, beauty, honor, glory, and Godlike power will follow as the results. This power must be guided by the Almighty. Let the people be led by the revelations of Jesus Christ, and the finger of God will be made manifest before them day by day in their progress to eternal happiness; for this is the privilege of the faithful.

Shall we not choose for ourselves? Yes. Have we not rights? Yes. Have we not power? Yes. Have we not authority bequeathed to us from the heavens—a legacy from God to hold dominion over the elements? Yes. Then go to like men, like angels, like Him we read of, whom we love and serve and worship, who in his former capacity organized the elements as we are taught to do for our own benefit, beauty, comfort, excellency, and glory, and beautify the earth and make it like the garden of Eden, so that the angels will delight to come and dwell here, and Jesus Christ will delight to dwell with his brethren on the earth. This is our right. We are not destitute of rights and privileges. We have the right of choice. We have the right to dictate, to plough, plant, sow, reap, gather, mow, clothe ourselves and families, and gather around us in abundance all the comforts and blessings of life. Have we a right to inflict evil upon our neighbor, upon the divinity within him, or upon the divinity within ourselves? No. God should rule in the way and manner he pleases by the revelations of the Lord Jesus Christ, which will lead the Saints to victory and glory. By-and-by we will possess more rights than we now possess, but not until they are given to us. God has decreed from all eternity that we should have rights, power, and authority over the elements to organize and bring them into use and make them beneficial and subserve the wants of the human family.

I wish to see this people manufacture their own clothing, and make as good cloth as is in the coat I now have on, and as good silk as is in the handkerchief around my neck, and as good linen as is in the bosom and wristbands of my shirt. When we administer the sacrament of the Lord’s Supper, I wish as good wine as can be made in any country, and that too made by ourselves from grapes grown in our own mountain valleys. I want to see the people wear hats, boots, coats, etc., made by ourselves, as good as ever was made in any country.

If you will obey my counsel, you will constantly increase in the riches and the comforts of life; though every time I speak upon this subject I wish to keep in view that if we cannot handle the things of this world without unduly placing our affections upon them, I pray God to keep them out of our possession. I would rather have this people clad with sheepskins and goatskins than to have them possess the wealth of this world without feeling that they could trample it all under their feet at any moment. Earthly wealth and greatness should only be used to subserve the purposes of God upon the earth. This is what brother Snow was speaking upon this morning. I have briefly noticed the same subject, using my own style and language. Let the divinity within the people overcome that wicked, corrupt, hellish influence the Devil has power to introduce.

Do not imagine that I am in the least finding fault with the Devil. I would not bring a railing accusation against him, for he is fulfilling his office and calling manfully; he is more faithful in his calling than are many of the people. God is not yet going to destroy wickedness from the earth. How frequently we hear it reiterated from the pulpit that he is going to destroy all wickedness. No such thing. He will destroy the power of sin. When we have lived to see millions of worlds created—yea, more in number than the particles of matter that compose this earth and millions of earths like this, if so many could be numerated by man, and people live on them to pass through the ordeals we are passing through, you will never see one of them without a devil. The work the Savior has on hand is to reduce the power of the Devil to perfect subjection; and when he has destroyed death and him that has the power of it, pertaining to this world, then he will deliver up the kingdom spotless to the Father.

I have not told the Saints my feelings, but I will here say that it is my daily prayer that God will change the power and authority of our political Government into the hands of the just. Amen.