A Discourse by President Brigham Young, Delivered in the Tabernacle, Great Salt Lake City, Dec. 3, 1854.

There are two or three subjects that I wish to occupy a short time in speaking upon, and I will commence with observations upon spiritual gifts, applicable directly to “such as sit in darkness, and in the shadow of death,” according to the words of the Psalmist.

In the Scripture written by Job, or said to be written by him, you can read, “There is a spirit in man: and the inspiration of the Almighty giveth them understanding;” and in the New Testament, “In him (Christ) was life; and the life was the light of men.” “Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” “That was the true Light, which lighteth every man that cometh into the world.”

We could turn to many other passages of Scripture, alluding to what I have in my mind with regard to the inhabitants of the earth. It is believed, or has been, for I have often heard it taught by the Elders of Israel, that every person of accountable age, who did not believe in the Gospel of the Son of God, as it is written in the New Testament, and practice it in their lives, would be damned; or in other words, if a person does not become a Saint, or what we call a Saint, he must be damned. According to the old Scriptures, in one sense, I can agree with them with regard to the expression, and truly say that the inhabitants of the earth who have lived and died, and those who are now living, are all damned.

This idea brings to my mind so much not directly alluding to my subject, that I will break off, and say that we are now fighting the devils, in order to make a heaven of this earth.

Any person knowing and understanding the Scriptures as they are, and understanding the mind and will of God, can understand at once that when he is shut out from the presence of the Lord, when He does not hear His voice, sees not His face, receives not the ministering of His angels or ministering spirits, and has no messenger from the heavens to visit him, he must surely be in hell. Does the wrath of God rest upon all such? Yes, and we have plenty of it, just as much as we know what to do with. Are you not aware that the Latter-day Saints are realizing this, and saying “that it seems as though the devils are let loose upon the Saints?” Do you not know that they are liable to temptation? to feel wrath, malice, strife, envy, hatred to God, dislike to righteousness, and an inclination to dethrone the Almighty, and usurp His authority? If this is not being in hell, and if this is not the wrath of God abiding, to a certain degree, upon the inhabitants of the earth, we will wait until we find out what it is; but I cannot tell it any better in so few words.

The Spirit of the Lord, the light of Christ, and the inspiration of the Almighty, are given to every man to profit withal. All who understand the Gospel of salvation, in reflecting upon the condition of their progenitors, as far back as they can trace them, have this consolation; if they were honest, if they were upright, if they lived according to the best light and knowledge they had, if they served the Lord according to all they could obtain from the priest, and other sources, and lived according to that light, are they damned? Yes, precisely as you and I will be.

It is understood, and is so written, that when the inhabitants of the earth pass through what is called the valley of death, that which is in the tabernacle leaves it, and goes into the world of spirits, which is called Hades or hell. The spirits that dwell in these tabernacles on this earth, when they leave them, go directly into the world of spirits. What, a congregated mass of inhabitants there in spirit, mingling with each other, as they do here? Yes, brethren, they are there together, and if they associate together, and collect together in clans and in societies as they do here, it is their privilege. No doubt they yet, more or less, see, hear, converse, and have to do with each other, both good and bad. Jesus himself went to preach to the spirits in prison; now, as he went to preach to them, he certainly associated with them; there is no doubt of that. If the prophets went and preached to the spirits in prison, they associated with them: if the Elders of Israel in these latter times go and preach to the spirits in prison, they associate with them, precisely as our Elders associate with the wicked in the flesh, when they go to preach to them.

This is exactly what I wish to get before your minds, not that but many of you understand these principles, and again many of you have not had the privilege of hearing them. Brother Woodard, who spoke to you this morning, has been in Italy, and has never before had the privilege of gathering with the Saints. He first learned of the coming forth of the Book of Mormon, and the restoration of the Gospel, from the Elders who traveled where he was, and by the Spirit of the Lord he understood.

Brethren and sisters, and all who preach the Gospel of salvation, and, in short, all who inhabit this earth, I wish you to understand that the Lord has pleased to organize tabernacles here, and put spirits into them, and they then become intelligent beings. By and by, sooner or later, the body, this that is tangible to you, that you can feel, see, handle, &c., returns to its mother dust. Is the spirit dead? No. You believe the spirit still exists, when this body has crumbled to the earth again, and the spirit that God puts into the tabernacle goes into the world of spirits. What is their situation? Is there any opportunity for them whatever? Yes, there is; although there is a great deal of Scripture which the priests have been pleased to make, without revelation, that contradicts this idea; and the traditions of the fathers contradict it, not the traditions of the Prophets and Apostles, but of our fathers, those who have lived in the dark ages of the world, and the great majority of those who live now; for I do not know of a darker period in the history of the world, than that of the nineteenth century, apart from the light of the new and everlasting covenant. It is the ignorance and superstition of the people that contradict future progression in the world of spirits, for the Gospel does not. There is an opportunity for men who are in the spirit to receive the Gospel. Jesus, while his body lay in the grave two nights and one day, went to the world of spirits to show the brethren how they should build up the kingdom, and bring spirits to the knowledge of the truth in the spirit world; he went to set them the pattern there, as he had done on this earth. Hence you perceive that there, spirits have the privilege of embracing the truth.

You may ask if they are baptized there? No. Can they have hands laid upon them for the gift of the Holy Ghost? No. None of the outward ordinances that pertain to the flesh are administered there, but the light, glory, and power of the Holy Ghost are enjoyed just as freely as upon this earth; and there are laws which govern and control the spirit world, and to which they are subject.

Can we do anything for them? Yes. What are we trying to build a Temple for? And we shall not only build a Temple here, if we are successful, and are blessed and preserved, but we shall probably commence two or three more, and so on as fast as the work requires, for the express purpose of redeeming our dead. When I get a revelation that some of my progenitors lived and died without the blessings of the Gospel, or even hearing it preached, but were as honest as I am, as upright as I am, or as any man or woman could be upon the earth; as righteous, so far as they knew how, as any Apostle or Prophet that ever lived, I will go and be baptized, confirmed, washed, and anointed, and go through all the ordinances and endowments for them, that their way may be open to the celestial kingdom.

As I have frequently told you, that is the work of the Millennium. It is the work that has to be performed by the seed of Abraham, the chosen seed, the royal seed, the blessed of the Lord, those the Lord made covenants with. They will step forth, and save every son and daughter of Adam who will receive salvation here on the earth; and all spirits in the spirit world will be preached to, conversed with, and the principles of salvation carried to them, that they may have the privilege of receiving the Gospel; and they will have plenty of children here on the earth to officiate for them in those ordinances of the Gospel that pertain to the flesh.

Many people believe that the Spirit of the Lord has not been upon the earth when the Gospel was not among men in its purity; they believe the Spirit of the Lord has been entirely taken from the earth since the apos– tasy of the Church. I do not believe for one moment that there has been a man or woman upon the face of the earth, from the days of Adam to this day, who has not been enlightened, instructed, and taught by the revelations of Jesus Christ. “What! the ignorant heathen?” Yes, every human being who has possessed a sane mind. I am far from believing that the children of men have been deprived of the privilege of receiving the Spirit of the Lord to teach them right from wrong. No matter what the traditions of their fathers were, those who were honest before the Lord, and acted uprightly, according to the best knowledge they had, will have an opportunity to go into the kingdom of God. I believe this privilege belonged to the sons and daughters of Adam, and descended from him, and his children who were contemporary with him, throughout all generations.

Men who are under the influence of their traditions and former notions, will desire to ask scores of questions upon this subject, but I think I can relieve your minds.

The Spirit of the Lord, in teaching the people, in opening their minds to the principles of truth, does not infringe upon the laws God has given to mankind for their government; consequently, when the Lord made man, He made him an agent accountable to his God, with liberty to act and to do as he pleases, to a certain extent, in order to prove himself. There is a law that governs man thus far; but the law of the celestial kingdom, as I have frequently told you, is, and always will be, the same to all the children of Adam. When we talk of the celestial law which is revealed from heaven, that is, the Priesthood, we are talking about the principle of salvation, a perfect system of government, of laws and ordinances, by which we can be prepared to pass from one gate to another, and from one sentinel to another, until we go into the presence of our Father and God. This law has not always been upon the earth; and in its absence, other laws have been given to the children of men for their improvement, for their education, for their government, and to prove what they would do when left to control themselves; and what we now call tradition has grown out of these circumstances.

There is so much of this, that I hardly dare to commence talking about it. It would require a lengthy discourse upon this particular point. Suffice it to say, the Lord has not established laws by which I am compelled to have my shoes made in a certain style. He has never given a law to determine whether I shall have a square-toed boot or a peaked-toed boot; whether I shall have a coat with the waist just under my arms, and the skirts down to my heels; or whether I shall have a coat like the one I have on. Intelligence, to a certain extent, was bestowed both upon Saint and sinner, to use independently, aside from whether they have the law of the Priesthood or not, or whether they have ever heard of it or not. “I put into you intelligence,” saith the Lord, “that you may know how to govern and control yourselves, and make yourselves comfortable and happy on the earth; and give unto you certain privileges to act upon as independently in your sphere as I do in the government of heaven.”

No matter whether we are Jew or Gentile, as the two classes of people are called; though Gentile signifies disobedient people; no matter whether we believe in the Koran as firmly as we now believe in the Bible; no matter whether we have been educated by the Jews, the Gentiles, or the Hottentots; whether we serve the true and the living God, or a lifeless image, if we are honest before the God we serve.

Brother George Q. Cannon brought me a god from the Sandwich Islands, made out of a piece of wood. If all the people bow down to such a god as that, it is in accordance with their laws and ordinances, and their manner of dealing among themselves; the Lord permits them to do as they please with regard to that matter, and this illustration will apply to all the nations upon the face of the earth. People who fall down beneath the wheels of Juggernaut, and are crushed to death; who sacrifice their children in the worship of idols; if they act according to the best of their knowledge, there is a chance for their salvation, as much as there is for the salvation of any other person.

“Do you suppose the Hindoos have the light of the Spirit of Christ?” I know they have; and so have the Hottentots, and so has every nation and kingdom upon the face of the earth, even though some of them may be cannibals, indulging in a practice the most repugnant to our refined feelings of any we know of among any people; yet that is a practice which the religious, refined, and polished inhabitants of our lovely country shudder at. But let me place any member of this congregation, or the whole of them, in such a state of suffering, from year to year, that they shall never see one day or one hour’s comfort, nor satisfaction of human life; when compared with a condition of that kind, the sin of killing and eating a human being would not be as great as many sins committed by the so-called Christian nations.

Can I refer your minds to circumstances of this kind among the people of our lovely country? Yes, brethren and sisters, ladies and gentlemen, scores of them. When a man has power over his neighbor, over his fellow being, and puts him in torment, which is like the flames of everlasting fire, so that he never dares to speak his mind, or walk across the street, or attend to any branch of business without a continual fear of his oppressor, and of the rod hanging over him for punishment, it is worse than to kill and eat him. That is as the torment of hell, do you know it? Now do not be scared when you hear of the heathen engaging in loathsome practices, for I defy you to bring up a meaner or more degraded set than now exists among the so-called civilized nations of the earth.

When I heard brother George Q. Cannon speak about the traditions of the people where he has been, I thought that some of their traditions were no worse than some of ours. They believe that no one is better capable of teaching the inhabitants of the earth than they; and I defy them to believe that stronger than we believe it of ourselves. It is what we have been taught, and what we verily believe; they have been taught the same idea, and believe it with all their hearts; then don’t cast them down to hell for their honest belief.

But when the light of the knowledge of God comes to a man and he rejects it, that it is his condemnation. When I have told all I have been authorized to declare to him in the name of the Lord, if he does not have the visions of eternity, it is all nonsense to him. To know the truth of my testimony he must have the visions and revelations of God for himself. And when he gets them, and turns aside, becoming a traitor to the cause of righteousness, the wrath of God will beat upon him, and the vengeance of the Almighty will be heavy upon him. This comes, not because their fathers lived in darkness before them, and the ancestors of their fathers before them; not because the nations have lived and died in ignorance; but because the Lord pours the spirit of revelation upon them, and they reject it. Then they are prepared for the wrath of God, and they are banished to another part of the spirit world, where the devil has power and control over them.

Have not all our missionaries complained of hard times in their fields of labor? And some lately sent out are coming home. It is hard times for the brethren who are preaching in India. I understand the cause of it, and I wish to tell you, that you may understand it when you go there, or whether you go or not.

Take an artificial globe, and point out the spot where the Lord commenced to build up His kingdom in the times before the flood: follow the history of that people down to the days after the flood; and find on the globe where their children settled, and where the confusion of languages took place; then, trace the children of Israel from Egypt, follow their tracks along the sea, and in their wanderings through the Red Sea to the land of Canaan; then take the site of Jerusalem where the Savior was martyred; then follow the paths of the ancient Apostles of Christ, and see where they preached the Gospel; and when you have followed their tracks throughout the extent of their labors, and come to those who did not reject the Gospel, or had not the privilege of receiving it, you have come to the borders of the ground where the good seed can be received.

Jerusalem is not to be redeemed by our going there and preaching to the inhabitants. It will be redeemed by the high hand of the Almighty. It will be given into the possession of the ancient Israelites by the power of God, and by the pouring out of His judgments. The ground where you can sow the good seed, and where it will yield crops that you can gather, is outside of that where the ancient Apostles and Prophets labored. They had the light and power of God with them; and made manifest the hand of the Almighty in delivering the people and working miracles, and saving those that were redeemed; and the people who are the most ready to receive the Gospel are those who have lived without it from the days of Noah to this time.

If you can find an island upon which a portion of the people who were scattered from the Tower of Babel found a resting place, and whose inhabitants were never visited by any of the ancient Apostles and Prophets, and where Jesus Christ did not visit, and who have not received any knowledge of the Father, nor the Son, from the days of the confusion, there is the spot where the Elders will reap the fruits of their labor more than anywhere else.

Previous to our receiving the Priesthood in these latter times, when we were members of the different sectarian churches, we used to read much about the Waldenses whom brother Woodard has been speaking about today, and who inhabit the mountains and vales of Piedmont, and from whom the Baptists say they received their authority or priesthood. But their priesthood is no better than the Catholic priesthood. Do you think they as a people will receive the Gospel? No. A few of them will. You recollect that brother Woodard said they were a mixed race, and are the descendants of those who heard, and most of whom rejected the Gospel. He said that but very few of them could read and write; and that the priest was ready to chastise those who could read, if they were known to use their knowledge. Now, they are only like the brute; they are not to blame for their superstition; and they are not the people to readily receive the Gospel. I may say they have put their cast-iron creed into the center of an iron casting; the creed, notions, and superstitions of their fathers, their priests, kings, judges, and men in authority have been cast into one mold, and there they are stereotyped in cast iron. You may break their iron bands, and set them at liberty, and but few of them will receive the Gospel.

Why is this? Because their fathers heard the Gospel, and most of them rejected it; and the curse of the Almighty is upon them, and upon their posterity until they have wrought out their salvation by suffering; for the last shall be first, and the first shall be last. A nation which has had the privilege of receiving the everlasting covenant, and has rejected it, will be saved in the kingdom of God, but it will be among the very last which will receive the Gospel. Perhaps you will marvel at this. It is no marvel to me, because I perceive natural principles and sound reason for all these providences of the Almighty. All His providences to His people upon the face of the whole earth, are perfectly philosophical. Then recollect, there is a chance for all who are honest in heart. What shall we do with those who are dishonest? Let them remain with the good until the time comes to cast them away, and gather out the good.

We might say much on this point, showing you why things are as they are concerning the inhabitants of the earth receiving or rejecting the Gospel. Do you suppose they believe in Jesus Christ at Jerusalem? Can you make a Christian of a Jew? I tell you, nay. If a Jew comes into this Church, and honestly professes to be a Saint, a follower of Christ, and if the blood of Judah is in his veins, he will apostatize. He may have been born and bred a Jew, have the face of a Jew, speak the language of the Jews and have attended to all the ceremonies of the Jewish religion, and have openly professed to be a Jew all his days; but I will tell you a secret—there is not a particle of the blood of Judaism in him, if he has become a true Christian, a Saint of God; for if there is, he will most assuredly leave the Church of Christ, or that blood will be purged out of his veins. We have men among us who were Jews, and became converted from Judaism. For instance, here is brother Neibaur; do I believe there is one particle of the blood of Judah in his veins? No, not so much as could be seen on the point of the finest cambric needle, through a microscope with a magnifying power of two millions. This is a secret that you will perhaps find out, in a coming day, to your satisfaction. The Lord knew how to preach to the Jews, and told them what the truth was. You may as well undertake to command the most degraded of these Indian tribes, and give them arms and accoutrements, and try to put them through the regular military exercise, as to preach to the Jews to make them believe in the Lord Jesus Christ.

Jerusalem is not to be redeemed by the soft still voice of the preacher of the Gospel of peace. Why? Because they were once the blessed of the Lord, the chosen of the Lord, the promised seed. They were the people from among whom should spring the Messiah; and salvation could be found only through that tribe. The Messiah came through them, and they killed him; and they will be the last of all the seed of Abraham to have the privilege of receiving the New and Everlasting Covenant. You may hand out to them gold, you may feed and clothe them, but it is impossible to convert the Jews, until the Lord God Almighty does it.

We have this illustrated in the account of Cain and Abel. Cain conversed with his God every day, and knew all about the plan of creating this earth, for his father told him. But, for the want of humility, and through jealousy, and an anxiety to possess the kingdom, and to have the whole of it under his own control, and not allow anybody else the right to say one word, what did he do? He killed his brother. The Lord put a mark on him; and there are some of his children in this room. When all the other children of Adam have had the privilege of receiving the Priesthood, and of coming into the kingdom of God, and of being redeemed from the four quarters of the earth, and have received their resurrection from the dead, then it will be time enough to remove the curse from Cain and his posterity. He deprived his brother of the privilege of pursuing his journey through life, and of extending his kingdom by multiplying upon the earth; and because he did this, he is the last to share the joys of the kingdom of God.

Here are the Lamanites, another example. Their wickedness was not so great as those who slew the Son of God. Jesus revealed himself to them after he was slain, preached to them the Gospel. But in the fourth generation the Priesthood was driven from their midst, and after that, the laws, ordinances, and power of the Gospel ceased to be with them. Is their curse as great as that of those in Palestine? No, it is light, in comparison. They began to thirst for each other’s blood, and massacred each other, from generation to generation, until they sunk into wickedness, and evil principles the most degrading, and have become loathsome and vile. Still, the curse will be removed from them before it will be removed from the children of Judah; and they will become “a white and delightsome people.”

Brother Ballantyne, and many of our brethren in distant lands write, “O, how we would rejoice to have the privilege of visiting our mountain home!” I would rather undertake to convert five thousand Lamanites, than to convert one of those poor miserable creatures, whose fathers killed the Savior, and who say, “Amen to the deed,” to this day. Yea, I would rather undertake to convert the devil himself, if it were possible.

Then I say to the Elders in those regions, be not astonished if you have to see hard times. And if I had a voice that would reach the ears of all those Elders, I would say, LEAVE THEM, AND COME HOME, THE LORD DOES NOT REQUIRE YOU TO STAY THERE, FOR THEY MUST SUFFER AND BE DAMNED.

Now, sisters, write to your husbands who are in regions where the Gospel has been preached anciently, to come home; and I say to all the Elders who are in lands where the Gospel has been preached previous to our day, come away from that people, and leave them to live and die in their sins and ignorance. For the sins of their fathers are a sweet morsel to them, and they take pleasure in their wickedness; therefore, let them alone, and come home, and preach to the Lamanites.

There are many in this city who can bear witness to an incident I will now relate. Last spring, when we visited Walker, the Indian chief, he was dull and sulky, and lay in his tent, and would not come out to meet me. I went into his tent, and the first thing he said was, “Brother Brigham, lay your hands upon me, for my spirit has gone away from me, and I want it to come back again.” He was full of anger, for his people had been fighting, and he did not know whether to turn on to the side of peace or of war.

We laid hands upon him, and he felt better. At his request, we sung some “Mormon” hymns, and, as we left his tent, he was full of the good Spirit, and would not injure this people, no, not one particle. He was full of kindness, and love to God, and to all His works. He traveled with us to Iron County, and had dreams which amounted to revelations. If I could keep him with me all the time, do you suppose he would have an evil spirit? No, he would be filled with the Spirit of the Lord.

Last Sabbath we had an excellent discourse from brother Aaron Farr; his spirit is good, and so is brother Washington L. Jolly’s. Brother Farr closed his remarks by saying, “that we were building fine houses, and neglecting the Temple of the Lord,” and brother Jolly referred to the same thing in his remarks. If it would not hurt their feelings, I would say, it is none of your business if we do not build a Temple here for years. I know they feel anxious to have a place for us to administer the endowments in, and so do I.

Among those we administered the endowments to in Nauvoo, do you not think we administered to some who were devils, or in other words, full of the devil? You wish to see a Temple built, and, when it is done, some poor miserable beings will come up, and say, “We were baptized by brother So-and-so. Brother Brigham is a charming man, and what an excellent woman his wife is! Cannot we have our endowments this winter, brother Brigham?” And they will plead with brother Kimball, and sympathize for this or that man, saying, “Do let him have his endowment, for he is so generous and loving; he gave a sister a pair of stockings and shoes; cannot he have his endowment?” Well, he gets his endowment, and what for? To go to California, and reveal everything he can, and stir up wickedness, and prepare himself for hell.

I would rather see this people cleansed, and give the righteous their endowments after they have waited awhile. Let the poor, and those who are humble before the Lord, have the first chance. I shall not build a Temple, nor commence to put one piece of hewn stone upon the foundation, or plane a board or stick of timber for that building, until the Temple lot is fenced. If this people will pay one-fifth of the tithing that is due, we can build all that we wish.

I will venture to say that brothers Farr and Jolly never counseled their brethren, where they have been laboring, to come up here and pay their tithing; and yet they look to me and my brethren to do it all, to send the Gospel to the nations, to build temples, and watch night and day over the interests of this kingdom, and they have not even mouthed tithing; or, if they have, they have merely touched upon it, and when they get here, they whisper in my ear, “Brother Brigham, handle them carefully on tithing, for they know but little about it.”

I wish you to understand me. Wait until this people have paid their tithing, before there is any demand made on the Lord, or on His servants, for a Temple. If this people rise up, and make demands on me for anything that has not been done, or complain about anything that they have done, I am ready to post up the books, and strike a balance sheet, and show whether it is you or your President that is the defaulter.

If all the brethren understood, and would pursue a proper policy, they would do better than they now do. My policy is to get rich; I am a miser in eternal things. Do I want to become rich in the things of this earth? Yes, if the Lord wishes me to have such riches, and I can use them to good advantage. My policy is to keep every man, woman, and child busily employed, that they may have no idle time for hatching mischief in the night, and for making plans to accomplish their own ruin.

We see men in our streets employed only in plotting the ruin of this people. But men who are engaged in the canyons, in stores, or in any active labor in the day time, when night comes they are glad to rest. Night is the time the idle and the indolent watch for their prey. My policy is to keep everybody busy in building up this kingdom; in building houses; in breaking up land; in setting out fruit and ornamental trees; in laying out fine gardens, pleasant walks, and beautiful groves; and in building academies, and other places of learning.

There are hundreds of young men here who can go to school, which is far better than to waste their time. Study languages, get knowledge and understanding; and while doing this, get wisdom from God, and forget it not, and learn how to apply it, that you may do good with it all the days of your lives. May God bless you. AMEN.

A Discourse by President Heber C. Kimball, Delivered in the Tabernacle, Great Salt Lake City, Nov. 26, 1854.

I feel grateful for the privileges and blessings we enjoy as a people. This seems to be the feeling of everyone that attempts to speak before this congregation. But what are the feelings of thousands of this people that appreciate their blessings and their enjoyments? I know for one that I have never seen a day since I entered into this Church, but what I felt thankful for the situation in which I was placed. I have been many times poor as to the things of this world, but I never saw the time but what I felt rich in regard to the principles of life and salvation, that God has revealed to us.

I presume there are but few in this valley, and perhaps not one, that has seen closer times than I have, or than President Brigham Young has. I hear a great many people say, and even some of those who labor on the Public Works, that they have nothing but bread to eat and water to drink; well, I have seen the time, a great many times, that I had not bread to eat, but there was plenty of water, though not half so good as we have here in these valleys. I have thought a thousand times how it is possible that men can have nothing under the heavens to live upon but bread and water, when the valleys are full of vegetation, and at the same time they will have plenty of potatoes, beets, carrots, pumpkins, and everything of that kind, and still they say they have nothing but bread and water! That is a mystery that never has been un– folded to me. I have never seen the time in my life but what I had something to eat, if it was nothing but some horse beef, or something of that kind.

Well, there are a great many who labor, and have their three dollars and three dollars and a half a day, and they say there is nothing but bread and water to live upon. Ask them how much of a family they have, and you will learn they have only one wife, and no children, and are paid from 18 to 20 dollars a week, and cannot get anything but bread and water!

I merely speak of this because I have heard it so much. Perhaps they cannot get meat, and perhaps they cannot get butter, nor sugar, nor coffee, nor tea, but they have plenty of potatoes, and they have plenty of beets, carrots, pumpkins, squashes, &c., &c., for there are thousands of these things in the Tithing Office. I wish the brethren would not come to President Young, nor to any other one, with that complaint any more, until the potatoes are all gone. Why not say, “We have to live on bread, and water, and potatoes, and pumpkins, squashes, and all these good things?” Will you not be so candid as to make that report the next time? I know perfectly well we are comfortable as a people, and you may go into the United States, and into the best cities and towns that there are in the United States, and you cannot find so large a congregation as are here together, which is as well clad as you are today. If you could stand where I am, and look upon this congregation, you would be surprised to see the good clothing you have on; it is better than I ever saw any congregation have in any part of the United States, or in any portion of Europe that I ever was in; and we have the least cause of complaint of any people that live upon the face of the earth; this I know. And I know another thing, that a great many people are becoming so proud—well, perhaps it is not pride, but they have got so that they cannot dress and clothe themselves with anything that is not brought here by the merchants. Many will bring in their wool, and their linsey, and their good clothing that they make here from the wool, and give it to clothe the Indians, for they are too proud to wear it themselves. But the day will come when the merchants of the earth will lift up their heads and their voices, and cry out, “We have no place to sell our merchandise.”

Will the time ever be that we can make our clothing? We nearly can at this time. We can do it almost universally as a people. If there are any who have not got the sheep, they can buy the wool cheaper than it can be bought in the United States this day. You can buy it at from 20 to 50 cents a pound. I would like to see the people take a course to make their own clothing, make their own machinery, their own knives and their own forks, and everything else we need, for the day will come when we will be under the necessity of doing it, for trouble and perplexity, war and famine, bloodshed and fire, and thunder and lightning will roll upon the nations of the earth, insomuch that we cannot get to them, nor they to us. If you do not believe me I want you to believe the Prophets; read the revelations that came through brother Joseph Smith, and through Daniel and Moses, and through Jesus, and through all the ancient Prophets. They spoke of these things, and declare they shall come to pass in the latter days. Well, what period is it now? Unto us it is the “last days,” in which, the Lord says by His Prophets, when you hear of war, and rumors of war, it will not be long before you have it in your own land. Now are we as a people preparing and qualifying ourselves for that day, lest it overtake us as a thief in the night? It certainly will if we do not wake up from our slumber.

There is a blessing that attends this people wherever they go, and every man that comes to us, or is at a place when we come, I never have seen the time but what they begin to get rich. Look at Nauvoo, for instance, and see how poor and penniless we were, living in old log cabins, and destitute; but we began to get rich, and many became wealthy. There is no man upon the face of the earth that will be favorable towards Zion and towards this people, but what he will prosper temporally as well as spiritually. I have never seen a place, since I was born upon the earth, in which I could make one dollar, but that I could make 50 dollars among the Saints in the same length of time. It seems to cost more to build a house here by one half than it does in the United States, still it is easier to build, and to multiply and replenish the earth, and raise food, and everything else, in this place, than in any other that ever I saw. At the same time there are a great many who murmur, and say it is the hardest place they ever saw; that is a curiosity to me, when the blessings of the Almighty attend us wherever we go; for we can build up a city in a few days, or at the furthest in a few years, and it seems to be no trouble at all. Brethren and sisters, let us try to appreciate our blessings, and honor the calling we have received. At the same time there are a great many who disregard their profession, and tantalize others who hold the Priesthood, and try to make it dishonorable; but they cannot do it. I cannot dishonor it, but I can dishonor myself.

The Priesthood is a gift from the Almighty, and He has placed a portion of it upon me to honor, and if I honor that calling, that Priesthood will honor me, it will magnify me before God, and before the world. I do know that when I take a course to dishonor myself, I degrade myself in the eyes of heaven, and upon earth. When I trifle with the Priesthood I trifle with the Almighty; and when I trifle with President Young I trifle with the Priesthood, and that Priesthood will leave me, and I will fall and I will become disgraced in the eyes of heaven, and of all Saints; and I forfeit everything that I had attained while I held that Priesthood, when I forfeit it; I forfeit my salvation and every blessing I possess.

Supposing we all realized this, do you not think that those who have the Priesthood, and take a course to pollute not only themselves, but their brethren, and their sisters, and degrade themselves, and steal, and lie, and take the name of God in vain, would repent speedily? How do you suppose the Lord looks upon them? Now reflect one moment; He looks upon them with less allowance than I do, and that in proportion to the light and knowledge which He has. And how do angels look upon them when they are sent forth to minister to those who will become heirs of salvation?

We read in the Book of Doctrine and Covenants that when Peter and James desired to depart, John desired to tarry, that he might accomplish a greater work. “Well,” says the Lord, “you may have your wishes, and, as John wants to tarry to do a greater work, I will authorize you, James and Peter, to assist my servant John to perform a good work while he shall tarry.” Now, if John has angels to administer to him, why not other men who are servants of the living God? It is just as reasonable that they should. I know it is so; I do not believe it, but I actually know it; and that the God which I serve lives and dwells in the heavens; and I feel to honor Him, I feel to reverence Him, and to do a good work by His authority, that I may come into His presence, and give up my stewardship with joy, and not with grief; and dwell with Him at some future time. And when I give up my stewardship to Him, if He considers me worthy, He can restore it to me, with an hundredfold beside.

We are on trial, and let us prove ourselves by paying our tithing, and fulfilling all our duties before God, and see if He will not pour us out a blessing that there will not be room to contain it. How in the heavens can you prove the Lord whether His word shall be verified, if you do not step forward and do as He has told you? Gentlemen and ladies, let me tell you one thing, your withholding does not impoverish the Almighty, for you have not anything only what is His, and you have not anything only what He gave you; and do you suppose He has given all to you that He possesses? No. When He has given every thing that you can retain, that you can watch over, and preside over, He is not impoverished, because there is an eternal increase, and there is no end to His income, and there is no end to His creations, for they go on continually. You have not anything only what you have received from the Almighty from day to day. Where do you get your water, your meat, your bread, and the luxuries of life? Did not He create them all, or, in other words, organize them? Were not the elements thereof placed here upon the earth before you came here? One half of this people may draw away from the truth, or two-thirds of them, or a quarter of them, or all but twenty, if you please, and do you suppose it will hinder the salvation, the exaltation, the happiness, and the heaven that pertain to those who cleave to this Church? No, it won’t affect them one hair. If you do not pay one dime of tithing it will not impoverish the Almighty, but I will tell you where the effect will be, it will affect yourselves, your own salvation. If you neglect these things, I tell you the Lord will neglect to bless you; it comes on yourselves individually, and it stands you in hand, every soul of you, men and women, to arise and prove the Lord, and see if He does not watch your faithfulness, and is not ready to pour you out a blessing that you have not room to receive.

Since President Young and others have dwelt upon tithing it is coming in first rate, and Bishop Hunter has become frightened; “Good heavens,” says he, “what shall we do with the tithing? We have not got room to put it.” “Why,” says I, “stretch out, Bishop.” If he does not stretch out, he will, in comparison, be like an artificial globe, he will become round, he will draw up, that is the trouble. Too many have got the sweeny, and the skins are growing tight on their flesh, and even on their bones. Some of the Bishops and Elders become so contracted that it is too hard for them to pay their tithing when it pertains to them as individuals, for it is an individual salvation. Let us be one in these things, and be up and doing while it is time; and it is time all the time, and it is time in eternity all the time, and always will be; and when we get into the next stage of action it will be time while we are there, and it will be eternity around us. Let us go to work and purify our hearts—our tabernacles—and purify and cleanse our houses, and let us rise up as a people. What say ye? Do you feel inclined to do it? Let us show to the world that we are Saints, for it hurts my feelings to see the steps that some Elders here are taking right in the midst of Israel, rising up in clans to steal from their brethren, and thinking we shall believe it is someone else. Is that righteous? Is that the religion of Christ? Is that doing as you would wish to be dealt by? Such characters will see sorrow, they will see wretchedness, they will see misery; and may God grant that their misery may begin to fall upon them, and increase, that they may never rest until they repent, and wash away their sins, and turn unto the Lord; I wish this on conditions you know. Well, here we pray, and here we desire, that inasmuch as the world raise weapons against Zion, or against God’s people, we pray that these weapons may fall upon their own heads, and not upon ours; we pray, inasmuch as they dig pits, that they may fall into them instead of getting us into them.

Bless your souls, I have no fear about any matters pertaining to this people, if they would rise up and be as one man, and act by common consent with the President, as his Counselors and as the Twelve do. The Twelve feel to be one with the First Presidency, as they are with each other. I do not fear this world, nor do I fear anything that is in it, for where there is union and concentration with that man whom God has appointed, there is a power that this earth cannot handle. Now the world do not know this, but still they are fearful; there is something out of sight which they fear. Again, if those who go forth to preach the Gospel could speedily gather every one of the Saints from Europe, Asia, Africa, the islands of the sea, and from wherever they are scattered, there would be twenty thousand, yes, fifty thousand, converted, where there now are not ten. The lingerers are right in the gate, like a dog in a manger; they will neither eat themselves nor let anybody else eat; and they are an offense in the eyes of the world, and they block up the work from rolling on. I wish they were gathered into a brush heap and burned, that is those who ought to be burned, and the rest gathered with us; for the Lord, in the very first start of this Church, said, “All those who have entered into covenant with me, and come into my Church, let them gather themselves together into one place.” Still, do you not see how desirous people are to scatter here and there, and not go as they are told; but they are for getting off by themselves, to partake of the spirit of the world, and the spirit of selfishness; and they want to own everything there is, that no person or being can get within miles of them.

We are commanded to gather into one place, and purify ourselves, and sanctify ourselves, that we may be prepared for His coming; for He will come by and by, when He gets ready; the time is not very far off, as many suppose; He will not come to the wicked first, but to those who are virtuous, and have kept their covenants; and when He comes to the wicked He will come in the clouds of heaven and in flames of fire, and will take vengeance on them, and on those that know not God, and do not obey His counsel, and His Priesthood, and the power He has placed upon earth. To me, the word comes from brother Brigham as the word of the Lord; but how many there are who disregard it. He is the delegate that God has appointed to be Joseph’s successor, and his word is the word of the Lord, whether it is written or not; whether it comes out as revelation or not, it is the word of God to those who believe and practice it; and when this is done the blessings of the Lord God will rest upon this people to that degree that you cannot conceive nor imagine. As for riches, let us seek after the riches of eternal life, and let us seek first the kingdom of God, and its righteousness, and then all necessary things shall be added unto us, both those that pertain to earth, and that pertain to heaven and heavenly things. As to what little I have in this world, I have not anything but what belongs to the Almighty; and if I have got anything here in my possession that I am steward over, if it is wanted I want He should have it, I do not care what it is. I know the earth is full of the abundance of everything that is or ever was upon it; and we are bound to prosper if we take this course, but if we do not we shall experience the opposite; and when the opposite takes place it will be worse, and more sorrowful, and more to be dreaded than anything we have ever had to experience.

I wish many of you had been through the scenes that brother Brigham and many others have. “What, do you want us to pass through the same that you have?” Yes, and more abundantly. Do you think I will cry about it? No; I will rejoice if you only stick to the faith, because it will be for your good—for your happiness; it will give you an experience that you have not got, and I do not know that you can have it until you have been tried. You have never seen the day that you have had to watch with your firelock in readiness; that is, you have not had to watch President Young, with your fire-arms and other weapons of defense, and not only to watch him, but to watch you Elders. This was all the time the case in the former part of our career in this Church, and we were happy then; were we not, brother Brigham? [”Yes, sir.“] and rejoiced all the day long that it was no worse with us.

We talk of these things to you a great many times; well, we have pas– sed through a great deal of tribulation. Though there may be individuals who have passed through pretty close places, yet I never saw a place where there was not a chance to get out sometime; but have you, as a people, one in a hundred of you, passed through any great trials? Many of you have been brought here free of expense, and did not work to pay one dime of it, until you got here, and got settled. Did we get carried in our early day? No, we had to look out for ourselves, and then take a large back load besides.

Some say they do not want to work here for nothing and find themselves; but we found ourselves, that is, we found ourselves right there. Telling about finding ourselves! God finds us, and furnishes us with everything we have, with the breath we breathe and the earth we stand upon, and the water that we drink. Do you make all these things? No, the Lord made them, and placed them here upon the earth for our use; He made the wheat and organized it; we have the seed, and all we have to do is to sow one kernel and get a thousand, to sow one bushel and get twenty, forty, or eighty; to plant one bushel of corn and get five hundred; to plant six bushels of potatoes and get three or four hundred. Find yourselves, do you? Did you find the seed? No, you did not, the Lord found it; when He came here He brought it with Him, and He told His sons to sow it, and let it increase.

You are aware that my object in addressing you is to try to influence your minds to do good, and take the right course, and listen to counsel, and to the government of God as it is established upon the earth. Do you suppose I would occupy this stand, were it not that peradventure I might persuade you? I am exhorting you to faithfulness, humility, and to be true to your integrity, and to your God, and to one another, and to pray. There are a great many men will pray when you ask them to pray, but I doubt whether they pray at any other time, but they must keep up an appearance in our midst, and at the same time carry on iniquity right here in the heart of Zion. As someone said here last Sabbath, I wish things would take a little different course, that we should have no necessity of exhorting you to faithfulness. I wish you would exhort yourselves to faithfulness, and then practice it, and then continue in it to the end. Let us go, to work and build up Zion as well as build up ourselves, for when we build up Zion we build up ourselves, when we enrich Zion we enrich ourselves. When we build up the Public Works we enrich ourselves, for the public improvements increase the value of our private improvements, and they are connected together. Let President Brigham Young and his Counselors, and the Twelve, leave this place and go to Fillmore, and property in Fillmore will rise the moment we go there and commence to build a temple. Lots, instead of selling for 25 dollars, will sell for 25 hundred. Take away the temple from here, and place it there, and see what a change it will make; for where the carcass is, there the eagles will gather together, and you cannot help yourselves. Do you know it? Now let us go to work and build up these Public Works, and make things look nice and comfortable. It will take us but a little while to do a thing if we have means to do it; for the more means there are, the more men can be employed; and after all true riches are in labor and muscle, the sinew and the bone, more than in gold and silver, and fine clothing. Did you ever see a piece of calico make itself? It is produced by bone and sinew.

Some in the world say, “I never can believe the earth was made with hands, or if it was, it is certainly a curiosity for the Lord to measure the whole of it in the hollow of His hand, and it is said He did; He hefted it and weighed it in a balance. What does all this mean? Does it not mean what it says, or does it mean something else?” God made the earth, and He made it with His hands, just as much as I ever made a vessel from clay with my hands. I shaped it, but the elements were made before; I only took the material from the bank and organized it and put it into such shape as my master told me. An apprentice who goes to a trade has to do as his master tells him. Look at it, we are apprentices, and we ought to become obedient to our masters, that we may become workmen who need not be ashamed to present ourselves before our masters, or before those who of right take cognizance of us.

In Europe all the troops that are enlisted have to be taken and drilled, and when they have been drilled for many years, they have to learn to march with heads up, and eyes right or left, and all step alike; after they can do this first rate they must then be examined by the best military men, and when they are approved they are sent to different parts of the earth to take stations. That is good, is it not?

The Saints have to come to as careful discipline, and the day will come when the wicked will have to come to it, and if they do not learn to step right, they will be made to do it. I was speaking about it yesterday, when I went with brother Brigham to see the review; they are improving, no doubt, though our troops were not all there. We were speaking about an open vision that we saw some years ago; it was not seen in the dark, but we saw it with our natural eyes; President Young, myself, brother Phineas Young, and many others saw it. We saw an army start from the east, and go to the south, and there were twelve men in a column, and one column came right after the other, so that when the first stepped, the next stepped in their track; and they had swords, guns, knapsacks, caps, and feathers, and we could see them march with a uniform step from one side of the heavens to the other. This we saw with our natural eyes, and looked upon it for hours; it was the very night that the angel delivered the plates to Joseph Smith.

This army marched to the southwest, and they marched as if there was a battle to take place; and we could hear the clashing of their swords and guns, and the measured tread of their march, just as plain as I ever heard the movements of troops on the earth. John P. Greene came to wake me up to look upon it. I am speaking of this to show you how exact in our discipline and government we must be to prepare us for a celestial being; we have got to begin to come to it, and I would like to know when you will begin to prepare yourselves. The whole world have got to see and feel the armies of heaven, and when they come they will come with order, and when they are commanded to act there will be no running away, and there will be no traitors in that army, but it will be composed of virtuous Saints, who are clothed with the power of God, and have the integrity of heavenly beings. They will not sell whiskey, and stick up grogeries, and establish distilleries, and engage in various other operations to pollute this people among whom they have enlisted, even under the banners of Christ. Among the wicked there will be disorder, but in the armies of heaven there will be order. Things in heaven are in order, there is a pure government there, and it must be observed, and strictly adhered to; this you read in your Bibles. When the order of that government was threat– ened, did not Michael the archangel, with the hosts of heaven that were with him, cast Lucifer out, and all his votaries?

The world is in confusion, and shall we pattern after the world, or after the armies of heaven? What do you say as a people? To pattern after heavenly things is my religion, it is what I believe, and is what I would like to practice, and what I would like to see the Elders in Israel practice, and all who profess to be Saints.

To judge from my exhortation at this time, some of those who come in from the States might think we are quite corrupt and wicked here; but the gentlemen and ladies who have come in our midst, know that this is the most virtuous and upright community that they ever lived with; and if they ever become doubtful about it, let them go back to the States after they have lived here. You know that it is said to be the most celebrated place for good order. I say the majority of this people are the best that ever lived, or dwelt upon the earth, according to their experience. Is not that a pretty good recommend? But there are some scoundrels, and when we think of it, we wish it were otherwise. But you remember the figure that Jesus used; said he, the kingdom of heaven is like unto a net that is cast into the sea, and it brought together all kinds. Don’t you see them here? It is that, for one thing, which makes me think it is “Mormonism;” if there were not such devils here I might doubt occasionally; or in other words, might doubt, if there was any chance to doubt, but there is none. Just look at the different kinds of fish. There is a time coming for the net to be drawn in, and all the fish drawn together, both good and bad; the good will be put into baskets, and the bad will be cast away. You recollect the passage. The day will come when we who prove faithful will dwell on this earth in a Holy City, and it will be walled in, and there will be fine buildings of every description in it; we have not a house here that will compare with the most inferior that will be in that city. Why do you not qualify yourselves, and prepare to go into that city and kingdom where you can be still more useful?

Now look at yourselves, and scan yourselves, and see whether you are fit subjects to go there. Are you without spot or blemish? If not, awake and exert yourselves to work righteousness. What will you see outside of that city? Dogs, sorcerers, and whoremongers, and those who love and make a lie, and steal, and disobey the requirements of God, and take His name in vain. Are they going inside? No; but a wall will have to be built to keep the devils out, even in heaven; and still, many do not deem it necessary for Saints to be gathered together and wall in a city!

Awake, all ye Israel, from your slumber, and call upon God, and listen to His counsel, and obey, and then we shall prevail, and not be prevailed against; then we shall live forever, and see the devil cast out of heaven, and destroyed with his works. I do not expect to live forever in this old body, for I am going to have a new one. Then let me magnify and keep this body pure, that I may be entitled to a new one, and if I do not keep this pure I shall not be entitled to a better; neither will any of you, except you honor this body. Now, will you go and pollute yourselves, and lose the right and title to a resurrection, to dwell with the Saints, and with God the Father, and His Son Jesus Christ, who is my brother? You who do not wish to be Saints, who do not care anything about righteousness, and desire to follow the evil habits you have been accustomed to in other countries, will you not please to leave us? Will you lift up your hands and show yourselves? No. I cannot get a hand up, you keep down under the curtain; but we will find you out by and by, and we will cast nuisances out of this city; for in a city acknowledged by God the Eternal Father grog shops cannot be tolerated. Look in the Eastern States; we cast them out there as nuisances, and they never can be tolerated here. Don’t you say it will be better to take that course than to have the chastity of our virtuous women violated? Drunkenness and pollution cannot prevail while we dwell here, and when we remove there will be nobody here but devils. Every place we have left has become a literal hell. Look at Nauvoo, which we tried to build up, and they would not let us, but killed our Prophet and Patriarch, because we preached, and tried to practice, the same righteous course which I am now exhorting you to pursue. That is what they drove us for. I know all about it, I was there, and President Young was there. We never had any peace in the States after we embraced “Mormonism;” even as soon as I embraced it in my own country, men came into my house to drive and mob me. They had no fault to find with me and brother Brigham, but with our religion, because it was severe towards the wicked and ungodly. Now, you who profess to be in the sheepfold, for Heaven’s sake be subject to the law and government of the Shepherd.

Have I said enough? I feel just as I say; I am honest. I am a servant of God, and I intend to sustain His cause. When we came to this Valley we came to leave wickedness and work righteousness, though we came here because we were obliged to.

Brethren and sisters, may God bless you, and cause peace and plenty to abound among you from this time henceforth and forever. Amen.

A Discourse by Elder Orson Pratt, Delivered in the Tabernacle, Great Salt Lake City, October 22, 1854.

By the request of President Kimball, I arise this afternoon for the purpose of speaking to the Saints upon whatever subject may be presented to my mind; at the same time earnestly desiring that the prayers of the Saints, who sit before me, may ascend up before the Lord in my behalf, that I may be able to speak those things that will be calculated to edify you, and do you good.

It is delightful to me, to speak of the things that belong to the salvation of the human family—to speak of God and of His works, plans, and purposes, so far as they are revealed for the salvation and benefit of man.

But, at the same time, I realize that there is but a small degree—a very small degree, indeed, of the purposes of God unfolded to the mind of man. The amount of knowledge, which we in our present state are in possession of, is extremely limited, so that when compared with that vast amount of knowledge that fills eternity, we might say that man, in his highest attainments here in this life, is, as it were, nothing. However far he may expand his intellectual powers, and faculties by studying, by meditation, by seeking unto the Lord diligently for the inspiration of the Spirit, yet all that he can possibly receive and attain to here is, comparatively speaking, nothing. Moses was a man possessed of like passions with other men; he was a man similar to ourselves, but he had by his perseverance, diligence, and faithfulness obtained great favor and power with God; so that by this favor and through this power, he was enabled to obtain greater information and knowledge than the rest of the human family that were on the earth at that period; and far greater in some things than what we have attained to in this generation; at the same time, when the grand and wonderful intelligence of heaven was portrayed before the mind of Moses, and knowledge was poured out from the heavens upon him, he exclaimed before the Lord, “Now I know for this once that man is nothing.”

If there were a being then upon the face of the earth, that had a reason to suppose that man was something, it was Moses; but yet in the midst of the visions of the Almighty, and the vast field of knowledge that was opened to his mind—while he was yet gazing upon the workmanship of the hands of God, and looking into the intricacies of the construction of this world—in the midst of all this, he considered himself nothing. That is just the way I feel; and I presume it is the way that almost everyone feels who contemplates the greatness of God, and the immensity of knowledge that there is far beyond our reach in this present state of existence. At the same time, when we compare our knowledge and our intellectual powers with the glimmerings of light that we see manifested in the brute creation, we may exclaim that man is some– thing—that he is advanced far beyond the apparent manifestations of knowledge that exist among the lower orders of beings. He is, indeed, something compared with the small glimmerings of light that exist in the brute creation, in the beasts of the field, in the fowls of the air, and in the fishes of the sea; all these have some degree of knowledge and understanding; and some of them have some degree of information and knowledge that man is not in possession of. Man designates such intelligence by the name of instinct; they seem to be guided by a principle that man, naturally speaking, is not in possession of; but yet, when we contemplate the reasoning powers and faculties of man—the rational faculty—the abstract ideas that are capable of dwelling in his mind, and then look at the brute creation, we see a vast difference between the two.

Mankind, in one sense, are far above the brutes, and not only this, but they are above even some of the angels; for there are certain orders of angels that are far beneath man; they have not progressed in the great scale of being—in the scale of wisdom, knowledge, and intelligence to the same extent as we have; and consequently they are beneath us; they are lower than we are; they have not attained to the same degree of information that we are in possession of; hence we read that man shall judge angels; the Saints are to judge, not only the world—the wicked world, and also one another, but they are to judge angels. Why? Because they are superior, or will be at the time they shall sit in judgment and decide upon the cases brought before them by the angels; they will rule over the angels, or in other words, the angels will be subject to them. This we read in the laws that God has revealed to this Church. We read that there are a certain class of beings, who, because they have not fulfilled the law of God, will, in the next state, enjoy no higher privileges than those of the angels; they will remain angels, while others who have kept the celestial law in all its bearings—in its ordinances, and institutions, and have claimed the privileges of the Saints of God, will be exalted to a higher sphere; they will have greater knowledge and information, and those angels being of a lower order of intelligence will be subject to them, and will minister for them, in carrying out their purposes and designs in the wide field of action in the eternal worlds.

All these, then, in one sense of the word, are something, instead of being nothing; for all of the works of God are intended to show forth His wisdom, power, and goodness, whether it is in the formation of man, in the formation of the brute creation, or in the formation of the highest or lowest order of intelligence. God is there; His intelligence and power are there; His wisdom and goodness are there; and all His works are marked by His great and glorious attributes.

There is something calculated to give great joy and happiness to the mind of man in the idea of improvement, so long as there is anything to be learned—in the idea of progressing and expanding those principles of light and intelligence that already exist within these tabernacles. There is a joy—a satisfaction, existing in the mind of the righteous man, in the discovery of every additional truth; it matters not whether he himself attains this truth by experience, by reason, by reflection, by immediate revelation from higher powers, or by a revelation from his fellow man. It matters not how or in what way or manner he obtains this new truth, it is calculated to inspire his heart with joy and happiness. We see this illustrated in some small degree in the scientific discoveries of modern ages, as well as in those of ancient times.

If we can depend upon the declarations of the discoverers, who, after long and toilsome researches after some hidden truth, at length, have obtained the key that leads to that truth; they make use of it; the door of knowledge and wisdom is unlocked to them, and they find out and discover something new; it is demonstrated to their minds, and they know it to be true. There is a perceptive faculty, existing in the bosom of man, that is capable of perceiving light and truth, when it is clearly manifested; such truths are as certain and as sure to him as any other truths; when he obtains the knowledge which he has long hunted after, and spent years, perhaps, in close meditation, reasoning, and study in order to obtain, it gives him such a joy, satisfaction, and ecstasy, that he is hardly capable of retaining himself in the body. The mind of that great man Sir Isaac Newton, one of the great discoverers in modern times, was exercised in a wonderful manner. About the time he unfolded the great law that governs the bodies in the universe, which he termed the law of universal gravitation; his mind was so affected, so full of joy, and so overcome, when he was about laying bare the great truths this law unfolded, that he had to obtain the assistance of someone present in carrying out the calculations.

If these scientific truths will have such an effect upon the mind of man, how much greater ought the joy to be, in the hearts of the children of men, in relation to those still greater truths that pertain to eternal life and the exaltation of man in the eternal world!

If those truths which only have a bearing upon the present state of existence, are calculated to impart joy and happiness so intense, as almost to overpower the mortal tabernacle of man, are not those still greater truths that proceed from heaven by the ministration of angels, by the power of the Holy Ghost, and by the visions of the Almighty, calculated to impart still greater joy and happiness to the mind of man? They certainly are.

There is something glorious in the contemplation of that period of time, when we shall come in possession of greater truths, even before we do obtain them; for we have the promise given to us by the Almighty, that more truths will be revealed and unfolded; and just the bare anticipation of these truths, before they are revealed, are calculated to give great joy and happiness to the mind of man. Now what do we anticipate brethren and sisters? What are we looking for? I stated to you last Sabbath, that we were looking for a future existence after this mortal body shall crumble back to its mother elements. I also endeavored last Sabbath to inquire into the nature of this future state of existence in some small degree; at the same time, reminding you that in one short discourse it would be utterly impossible to point out the apparent differences, or at least, the real and supposed differences that will exist between man in his present state, and in his future state. There will be a great difference in many respects, and in other respects, a very little difference.

Now let us touch, for a few moments, upon a principle in regard to the communication of knowledge between man and man, in his future state. We know how we communicate knowledge one to another here; it is by speaking, by writing, by arbitrary sounds that we convey our ideas one to another, and reveal knowledge, instruction, and truth one to another. This is a very imperfect medium of communication, consequently man progresses slowly, very slowly, indeed, in obtaining truth. But supposing that we could have revealed to us from on high a language more pure and heavenly, that is a perfect language, so far as it can be made perfect, and be adapted to our present state of existence; let such a language be revealed to us; let us learn it; let us obtain a knowledge of all the various symbols of the same, by which we could communicate our ideas one to another, perfectly, without any ambiguity or uncertainty in the ideas, would not this be a medium by which mankind could greatly enlarge their ideas and knowledge of things? Could not those that have progressed in the principles of truth and righteousness more readily impart their ideas to others? Now we find, in consequence of the imperfection of our language, that it is very difficult, indeed, to communicate readily our ideas to others, so that we have to spend years and years to instil into the minds of children and youth, some very easy and simple principles of knowledge. It is in one sense owing to the weakness of the capacity and intellect in early age, but it is still more owing to the imperfection of language by which these ideas are communicated. [The speaker here asked a blessing upon the bread.]

We were speaking upon the imperfect medium, here in this life, by which we convey our ideas one to another. Let us now compare our present means of obtaining knowledge with the facilities which are no doubt, in store for the people of God. Will there be a pure language restored? There will; through the testimony of the prophets. We are also told that tongues shall cease. We are to understand by this that the great varieties of languages and tongues that have existed on the earth for many ages, are to be done away; they are to cease; now something must take the place of those imperfect, confused languages and tongues. What is that something? It is a language that is spoken by higher orders of beings than ourselves; that is, beings that have progressed further than ourselves; it is that same language that was spoken for nearly two thousand years after the creation; that was spoken by Adam and by his children, from generation to generation that came down to the flood, and was taught extensively among the children of Noah until the Lord by a direct miracle caused the people to forget their own mother tongue, and gave them a variety of new tongues that they had no knowledge of, and by this means scattered them abroad upon the face of the whole earth; and now that same Being that destroyed the memory of the people at the building of the tower, so that they could not remember their own mother tongue, and the same Being that gave to them new languages and tongues, will operate again by His power to do away with this curse, for I consider it a curse, and the blessing will be as great and as extensive as the curse, in destroying it from the face of the earth. This is a poor medium of communication between man and man. Whether this pure language here spoken of, which is to be spoken here upon the earth among mankind in their mortal state, is to be as perfect as the language that has to be spoken in our immortal state, is not for us to say; but still we may draw some conclusions upon this matter, from the fact that things in the eternal world will in some measure be different from what they are here.

For instance; how do you suppose that spirits after they leave these bodies, communicate one with another? Do they communicate their ideas by the actual vibrations of the atmosphere the same as we do? I think not. I think if we could be made acquainted with the kind of language by which spirits converse with spirits, we would find that they do not communicate their ideas in this manner; they have a more refined way; I mean that portion of them that are in the school of progress; they have undoubtedly a more refined system among them of communicating their ideas. This system will be so constructed that they can, not only communicate at the same moment upon one subject, as we have to do by making sounds in the atmosphere, but communicate vast numbers of ideas, all at the same time, on a great variety of subjects; and the mind will be capable of perceiving them. Perhaps there may be some who consider this altogether an improbability. They may consider it very improbable that the mind should be able to take in a vast collection of ideas, on different subjects, all at once, and be able to digest and comprehend them; if the mind has such faculty as this, then there must necessarily be a language adapted to such a capacity of the mind; not an imperfect medium of communication to convey a few simple ideas upon one subject at a time, as is done here, but a language exactly adapted to the capacity; if the capacity is greater, then the language must be more refined than what it is here, in order to communicate in the same ratio that the capacity is capable of receiving and understanding. It is impossible for man to communicate, by our present language, any more than one chain of ideas at the same time. There may be other ideas suggested to the individual who is hearing, but the ideas of the individual who is speaking are always in one line, giving one idea at a time; and the mind seems hardly capable here in the mortal tabernacle, for some reason, of receiving more than one idea at a time, or at least a very few, and such ideas follow each other in quick succession. In the spirit state, we have reason to believe, that inasmuch as there is such a vast field of knowledge to be learned, their medium of communication will be adapted to the nature and capacity of the mind to grasp in a varie– ty of subjects and digest them all at once.

Well inquires one, “Can you imagine up any such system, or language in this world?” I can imagine up one, but it cannot be made practicable here, from the fact that the mind of man is unable to use it. For instance, the Book of Mormon tells us, that the angels speak by the power of the Holy Ghost, and man when under the influence of it, speaks the language of angels. Why does he speak in this language? Because the Holy Ghost suggests the ideas which he speaks; and it gives him utterance to convey them to the people. Suppose the Holy Ghost should suggest to the mind of an individual a vast multitude of truths, I mean when in the spiritual state, and he wished to convey that intelligence and knowledge to his fellow spirit; suppose, instead of having arbitrary sounds, such as we have here, to communicate these ideas, that the Holy Ghost itself, through a certain process and power, should enable him to unfold that knowledge to another spirit, all in an instant, without this long tedious process of artificial and arbitrary sounds, and written words. The fact is, if celestial spirits were so organized, and so constructed, as to close up their own ideas in their own bosoms, from those in a lower condition, or to disclose them at their own pleasure, according to the mind and wisdom of the Holy Ghost, and others were so organized and constituted as to receive these ideas by the power of the Holy Ghost, it would be just as good a communication between man and man—between spirit and spirit, as any other medium, and perhaps far better. Now, I have quite an idea that this will be one of the great helps in the eternal world, by which knowledge will be poured out more abundantly upon the mind of man; it will be by this aid; by the power of the Holy Spirit, so that they will progress faster than here, they will learn more rapidly; the intellectual powers will be more expanded.

There is something of this nature that God has revealed. You may think I am now reasoning altogether upon conjecture, and only to be received as such; well, we will let it go as such; but still there are some glimmerings of light and intelligence, which God has revealed in regard to these superior beings in the eternal world, which show us that some such economy will be carried on in the future world. For instance, how does God perceive the thoughts of our hearts? Is there not here a language by which He can discover and discern the thoughts and intents of the heart? Are we not told in many of the revelations how that God can perceive the thoughts of man, and that for every idle thought we are to be brought into judgment? Yes, He discerns the thoughts, and the intents of the hearts of the children of men. Suppose we had some of that power resting upon us, would not that be a different kind of a language from sound, or from a written language? It would. If spirits could commune with spirits, and one higher intelligence commune with another, by the same principle through which God sees the thoughts and intents of the heart, it would be nothing more than what has already existed here in this world, according to that which is revealed.

Much might be said upon this subject; it is a glorious subject to contemplate; and it is that which gives joy to the mind of every righteous man who desires the truth; he knows how happy the principle of truth makes him here, when he discerns it, or it is revealed to him; and if he can get his mind fixed upon a more glorious economy, wherein truth can be unfolded more rapidly, and in such a way that there can be no possibility of mistaking it for error; the very an– ticipation of it is calculated to inspire the heart of every individual to be faithful in all things, that he may enter into the enjoyment of those blessings which are ahead.

There are a great many things to be contemplated, in connection with man in his future state, compared with his present. One principle I mentioned to you last Sabbath; that mankind would be able, through the power of the Holy Ghost, to obtain a knowledge of a vast number of things at once, and of a vast portion of the works of God all at once, the same as Moses did when he looked upon every particle of this earth and discerned it by the Spirit of God, not only all the various continents and islands, but every particle of the interior of it; all was presented before his mind at once. He did not have to reason out the knowledge concerning these particles; neither did he have to look at one particle of it at a time, but he had the faculty by which he could look at more than one thing at once; he could look at almost an infinite number at the same time; for there are more particles in one grain of sand than we could number in all our life if we lived to be a thousand years old; and if Moses could look upon every particle, and behold the whole all at once, he must have had the capacity of looking in all directions in the same moment, and of beholding it by the Spirit. Here was a language by which he conversed with nature; with the works of God; and the Spirit that is in connection with the works of God—that is in all creation—conversed with Moses, for the Spirit of God is in all things, around about all things, through all things, and the law by which all things are governed. When that Spirit, which is thus diffused through all the materials of nature, undertakes to converse with the minds of men, it converses in a different kind of language from that we use in our imperfect state. It communicates ideas more rapidly—more fully, and unfolds a world of knowledge in a moment. But the Lord told Moses that a man in the flesh could not see all His glory, without seeing all His works; and that no man could behold all His works and afterwards remain in the flesh. Though the Spirit opened the mind of Moses, so that he could converse, as it were, with this one world, and discern every particle of it, and understand all about it; yet there was a stopping point; he was not permitted to gaze upon the particles of the moon, the sun, the planets, and fixed stars, and of the other worlds which God had made, only so far as God thought fit to open his mind to gaze upon His works; but the same Spirit is in the sun, and is the power thereof by which it is governed; the same Spirit is in the moon, and is the power thereof by which it was made; the same Spirit is also in the planets, and fixed stars, and it is the power thereof by which they are governed. I say the same Spirit, existing in all these worlds, could converse with the mind of man, as it conversed with Moses, and unfold their particles, and all things connected with them with the same ease as it unfolded the particles of this earth.

So you see that there is a language in the spirit world that can communicate more to the mind in one minute than could be learned here in a hundred years of intense study and reasoning. There is an eternity of knowledge. There are worlds, as it were, without number; kingdoms without number; personages without number; intellectual beings of all grades and orders without number; and all these have their laws, their governments, their kingdoms, their thrones, their principalities, their powers, all moving and acting in the sphere in which they are placed; and they all have their way of communication one with another; therefore, when the Apostle says, that tongues shall cease, he had reference to the imperfect tongues upon the earth; knowledge will not cease, but knowledge in part will be done away, not knowledge in full. Says the Apostle Paul, “We know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.” These imperfect things will be done away, and we shall be able by the power of the Holy Ghost to obtain a language by which the angels speak, and by which a higher order of beings speak, and by these means attain to a greater degree of knowledge, that will produce a greater amount of happiness.

What is the body compared with the mind? Just nothing at all comparatively speaking. Hence the Savior says, in one of the new revelations, “Care not for the body, nor for the life of the body; but care for the soul, and the life of the soul.” Again, the Savior says to his Apostles, Why take ye thought for raiment, what ye shall eat, what ye shall drink, or wherewithal ye shall be clothed. “Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.” The body is of but little worth compared with that being which dwells within the body, it is not a perceptive being; if it is, we have not learned it; the body is not capable of feeling pain; if it is, we have never learned it; it is the spirit then that receives joy, happiness, and pleasure, that rejoices, fears, and hopes; it is the spirit, then, that possesses all these feelings and sensations of joy, happiness, pain, or misery. And when we speak about the dissolution, and death of the body, it is only the crumbling back of these coarser materials of earth, but the intellectual being lives, and will enjoy happiness to a greater extent. It is only our transition state, as it were, like some worms that creep out of their shells in the form of a butterfly; instead of crawling around like a snail, they burst their shells, they take the wings of the morning, and fly to the uttermost parts of the earth; not only their sphere of knowledge is extended, but their power of locomotion; so it will be when we burst these mortal shells; it is not death in one sense of the word, but it is only getting out of the prison we got by the fall. If Adam had not fallen, we should not have come here; but having come here, and these mortal tabernacles having produced pain and distress upon the spirit, we look forward to the joyful time, when we shall burst them, and our sphere of action become more enlarged, and our locomotive powers become greatly increased.

Only look at the sluggishness of man in the mortal tabernacle, and then compare it with those swift messengers sent from the eternal worlds to administer to all the creations of the Almighty; they are sent from world to world; they do not have to travel as we do, taking three months to get a thousand miles across the plains, but they mount up as with wings of eagles, they run and are not weary as we are, they walk and are not faint. I do not know whether they get fatigued or not in that world; but it seems that we, who have come into this world, are in conditions and circumstances wherein we need to replenish the mortal tabernacle; we need refreshment, and have to lie down and sleep that the body may be refreshed. Give me that state where the active faculties of man—where the intellectual powers will never become weary, when they will be like God who rules the universe, whose eye is ever upon the works of His hands; every moment discerning the intents and thoughts of our hearts, and who governs creation with His power. Let as look forward to that state of more advanced happiness when this mortal shell shall be laid off; and when we, in the spiritual state, shall be enabled to enjoy those enlarged powers of locomotion which we have reason to expect.

How much do we expect? That we may fly swiftly to other worlds on missions. We would not want to occupy three months time in going from the earth to the moon, or from the earth to the sun, as we do in crossing these plains with ox teams, but we wish to go with greater velocity. If we go with the velocity of light, we should travel at the rate of one hundred and ninety-two thousand miles every second. There are substances in nature which are moving with this velocity. What is it that moves with this velocity? Is it anything else but spirit? The light we see is spirit. What does the Lord say in one of the new revelations? “Ye shall live by every word that cometh out of the mouth of God; whatsoever is truth is light, and whatsoever is light is Spirit,” consequently the light that comes from the sun is spirit. How fast does that spirit travel? It can be demonstrated that it can travel one hundred and ninety-two thousand miles per second; if then one portion of spirit can travel with that velocity, it is natural for us to suppose that any other portions of spirit can travel with the same velocity, and thus we shall be able to accomplish, and perform a greater amount of righteousness among other worlds and beings, than if we were compelled to lose three fourths, or nine tenths of our time on the journey.

Let us look forward to a different state of being from what we are now in; it will be different in some respects, and in other respects it will be the same. We shall be there, and fully conscious of our having been here, and remember all our actions; this is clearly taught in the Book of Mormon. The wicked will remember all their wicked actions; their memory will be perfect there, and every act of their lives here will be imprinted on the tablets of the memory. Here we can remember but few things; almost all the knowledge we have at one time, at another is gone from the tablet of our memory; but still it is there, and it will come out, like the daguerreotype likeness; that which appears to be erased from the mind will stand forth in bold relief and we shall read it, and be conscious that we were the beings that did so and so in this life. The righteous will remember all their acts, and it will produce a pleasant sensation upon their minds; we treated upon the subject of memory last Sabbath.

May the Lord bless us, and may His Spirit be continually poured out upon us, and may it inspire our hearts with truth, and with a desire to work righteousness all the day long. And do not forget to look forward to those joys ahead, if we do, we will become careless, dormant, and sluggish, and we will think we do not see much ahead to be anticipated, but if we keep our minds upon the prize that lays ahead—upon the vast fields of knowledge to be poured out upon the righteous, and the glories that are to be revealed, and the heavenly things in the future state, we shall be continually upon the alert; we are beings that are only to live here for a moment, as it were. Let these things sink down in our minds continually, and they will make us joyful, and careful to do unto our neighbors as we would they should do unto us. Lest we should come short of some of these things is the reason I have touched upon the future state of man the two Sabbaths past, to stir up the pure minds of the Saints that we may prepare for the things that are not far ahead, and let all the actions of our lives have a bearing in relation to the future. May the Lord bless us for Christ’s sake. Amen.

A Discourse by Elder Orson Pratt, Delivered in the Tabernacle, Great Salt Lake City, October 15, 1854.

I feel grateful to my heavenly Father this afternoon for the privilege of meeting with the Saints in this Tabernacle; and feel thankful also for the privilege of rising in this stand, for the purpose of speaking to you upon such subjects as may be presented to my mind.

I, however, realize sometimes, more than at others, the necessity of having the gift of the Holy Spirit resting upon me in order to instruct and teach the people; for that is the only object of speaking and hearing in a place like this. We speak for the purpose of conveying to others the ideas that are contained within our own minds; or such ideas as God may condescend to put into our hearts; the people listen for the purpose of receiving the ideas that may be advanced, in hope that their minds will be enlarged and instructed, through the speaker. If I know my own heart, it is my desire when I rise before an assembly to communicate something that shall be instructing to the minds of the people; and in order to do this, I am perhaps as well aware as any other person living, of the necessity of having that Spirit that is able to give truth to the mind—that Spirit that is able to inspire the heart in the very moment with the words and ideas calculated to benefit the people. Indeed this is the promise of the Lord to His servants; they are not to take any thought beforehand concerning the words and ideas they shall utter before a congregation; it is true they are commanded, in the revelations which God has given, to treasure up in their minds continually the words of life.

Why is it that we are required, as the servants of God, to treasure up in our minds the words of life? It is in order that we may have a store of knowledge and information—it is in order that we may understand true principles—true doctrine, upon all subjects that pertain to the welfare of man, that the mind being filled with understanding, light, knowledge, truth, theory, and with a knowledge of things God has revealed, may be able to communicate at the very moment that part or portion of the same which God shall be pleased to impart to the congregation, suited to their capacity and circumstances; this is not taking thought beforehand what we shall say. If we should treasure up the words that God has revealed—that are written in the Book of Mormon, Doctrine and Covenants, and in the various revelations that God has given in latter times (I mean the printed and written ones), together with what he has revealed in ancient times; if we should get it all imprinted upon the tablet of our minds, it would not be taking thought beforehand what we should say.

When we arise to speak before a congregation, if we place our dependence upon God to inspire us with the Holy Spirit, to bring forth not only the knowledge and information in regard to things that are written, and things that have been revealed, but to communicate new ideas, instructions, and information by the power of the Holy Ghost, we shall thus be able to edify.

Sometimes when I arise before a congregation of the Saints, here in the Valleys of the Mountains, I look at myself naturally, and think over naturally in my own mind, How can I edify this people? What can I say to them that has not already been said? This is a weakness in human nature. These meditations and reflections ought not to have any bearing upon the mind; God has wisdom sufficient; He has knowledge sufficient, and understanding, and light, and truth to communicate something for the benefit of the people, though they may have been instructed for a long period, and been well informed in doctrine and principles. Some– times the Lord does not see proper to impart any new ideas to the speaker, but rather to influence his mind to dwell upon old things, or in other words, that which has already been made manifest, for the purpose of communicating more clearly, or impressing upon the mind more forcibly, the importance of attending to that which has already been spoken and revealed.

We are only sojourners here, stopping here for a short period of time, and while we are here we often meet together. What for? To learn something that is calculated to benefit us temporally or spiritually. Indeed everything with which we are surrounded, every circumstance that we may be placed in, everything with which we have to do, if properly used, is calculated to benefit the mind of man. That is the object of all the works of God, to benefit living beings—beings that are capable of being made happy—capable of receiving joy and peace, all His works from the beginning to the end (if there be any beginning or end, which we doubt very much), are calculated in their nature to render happy, living, intelligent beings. That is the reason we are here—the reason we have come from distant countries, from foreign lands, and congregated in these valleys; it is in order that we may be more happy, and more fitted to gain that experience that is calculated to make us more happy. We are looking forward to a time when we shall be exceedingly happy; that is natural to the mind of man; it is on the stretch looking forward to the period when it shall be far more happy than at present. We are inquiring how, and by what means, or by what course of conduct, we can make ourselves more happy than at the present time. Some people pursue one course and some another; mankind have their various paths, walks, and courses, there are almost as many courses as there are people upon the face of the earth; and they are traveling in these paths and roads: each one seeking his own happiness, and perhaps, in few instances, the happiness of some others. Some take a road of sin and wickedness to secure happiness, but, in the end, they will find themselves literally disappointed. In traveling these great variety of paths, they find that it does not produce the result they hoped for—it does not bring happiness, nor give to them joy. There is something, connected with the travels of the people, and the courses that they mark out for themselves, that is calculated very frequently to leave a bitter sting upon the consciences. They suppose they can be happy in pursuing a certain course, but they find themselves miserably disappointed.

The Lord is gathering His Saints into this valley in order to instruct them how to be happy; that is the ultimate object and aim He has in view. He desires us to be well instructed, and to have the straight and narrow path laid out plain before us, showing us, from time to time, what steps are necessary to be taken, that will lead to the greatest amount of happiness; and if we follow them and continue in the path, we shall find that our light will grow brighter and brighter, our happiness greater and greater, and our joys will become more and more intense, until, in the eternal world we shall be swallowed up, as it were, with a fulness of joy—a fulness of happiness.

We are all the time, as I have already observed, looking forward to something ahead of our present condition, to something that is future.

We believe in a future state; it is a kind of natural instinct in the mind of man, to believe in a never-ending hereafter. When he lays down his mortal body in the silent tomb, and it crumbles back to its mother earth, he does not believe that the destruction of the mortal body, is the last of the being called man; he believes that there is something there besides the tabernacle of flesh, that will live, move, and have a being forever. Furthermore, when we reflect more fully upon this subject, we believe that the something which dwells in this flesh and bones, is the only being that is capable of being made happy.

We have often been told this, from this stand; and it has often been told, among the congregations of the Saints abroad, that it is the spirit of man, and not the mortal tabernacle, that enjoys, that suffers, that has pleasure and pain. But the mortal tabernacle is so closely connected with the spirit of man, and we have so long been in the habit of associating the pains and pleasures of the spirit with what is termed the pains and pleasures of the body, that we have almost worked ourselves into the belief that it is actually the body that suffers pain, and enjoys pleasure; but this is not the case; the body, so far as we know, is incapable of feeling; it is naturally incapable of it; it is only the spirit, that dwells within the body, that feels. However severely the body may be injured, it is not the body that discerns that injury, but the spirit, within the body, that discerns it. [The speaker here asked a blessing on the cup.] We were speaking concerning that being that we call ourselves, that dwells in this mortal tabernacle of flesh and bones. We were observing that so intimately are the body and spirit connected together, that we have become habituated to term the pleasures and pains that we experience, the pleasures and pains of the body; but this is not the case; the body of flesh and bones, when the spirit has left it, is incapable of any sensation whatever; it does not form any portion of that identity that belongs to ourselves as spirits; we are not aware of its pleasures or its pains; for it has neither; but we are aware that if our mortal tabernacle is injured or infringed upon, the spirit within is troubled and pained; but we have become habituated to call this the pain of the body.

I make these remarks in order to extend our ideas beyond this state of existence.

If the spirit while in the body is capable of suffering, of being acted upon from without the body, and of experiencing diverse sensation, if it is capable of intense joy, or intense grief, may we not suppose that when it is freed from the body, when the animal tabernacle is fallen into the dust, and returns to its former earth, the same spirit, unclothed and unshielded, standing naked, as it were, before God, and before the elements that He has made, will be acted upon then, more or less, by these same elements; and that the same spirit that is capable of suffering here, will be capable of far more intense suffering hereafter; the same spirit that is capable of great joy here, will be capable of far more intense joy and pleasure hereafter; and the same things of an external nature that are capable of producing intense pain here, are, under certain circumstances, capable of producing a hundredfold more pain hereafter? If this be the case, how important it is that we should take that course that the spirit may, in its future state of existence, be placed under circumstances where we can obtain the pleasure, joy, and happiness, and escape the pains, evils, and bitterness of misery, to which some spirits will be exposed.

Perhaps there may be in the future state a difference, a vast difference, in some respects, in the reflection of pain upon the spirit from what there is here; and in other respects there may be a similarity. There are many things connected with the spirit of man, in the intermediate state, that we do not know anything about; and then there are other things that we do know, so far as they are revealed, and no further; and then there are other things connected with the spirit of man between death and the resurrection that we may believe, but not have a certain knowledge of, but believe that such and such will be the case from analogy, from reason, from the nature of things. There has been but a little revealed to man on the subject of the intermediate state of the spirit, after it leaves this mortal tabernacle.

We are told in the Book of Mormon that the spirits of all men, as soon as they leave this mortal body, and return home to that God who gave them life, whether they be wicked or whether they be righteous, go back to where they once were; they return to their former state, to their former location and residence; they appear in the presence of the Being that gave them life.

What further are we told on the subject? That after we get back into the presence of God, and return home again, then it shall come to pass that the spirits of the righteous, those who have done good, those who have wrought the works of righteousness here upon the earth, shall be received into a state of rest, a state of happiness, of peace, a state of joy, where they will remain until the time of the resurrection. We are also told that another portion of spirits, another class of them that return home to God, after leaving this mortal tabernacle, are cast out, are sent off again, and are not permitted to stay at home, but are cast out into outer darkness, where there is weeping and wailing and gnashing of teeth. Now there must be some intense suffering, some intense misery in connection with the wicked class of spirits in order to cause them to weep and to wail.

We might now inquire, what is the cause of this intense suffering and misery? Is it the action of the elements upon the spirit? Is it the materials of nature, operating from without upon it, that causes this distress, this weeping, wailing, mourning, and lamentation? It may be in some measure; it may help to produce the misery and the wretchedness; but there is something connected with the spirit itself that no doubt produces this weeping, wailing, and mourning. What is this something? It is memory, and remorse of conscience; a memory of what they have once done, a memory of their disobedience. Do you not suppose the spirits can have power to remember in that world as well as in this? Yes, they certainly can. Have you never read in the Book of Mormon, where it informs us, that every act of our lives will be fresh upon the memory, and we shall have a clear consciousness of all our doings in this life? Yes; we have read that in the Book of Mormon—“a clear consciousness.”

We read or learn a thing by observation yesterday, and today or tomorrow it is gone, unless it be something that impresses us distinctly, that makes a vivid impression upon the mind, that we can remember it perhaps for days, months, and years; but common information and knowledge are constantly coming into our minds, and as constantly being forgotten. And some of the knowledge we receive here at one time becomes so completely obliterated, through the weakness of the animal system, that we cannot call it to mind, no association of ideas will again suggest it to our minds; it is gone, erased, eradicated from the tablet of our memories. This is not owing to the want of capacity in the spirit; no, but the spirit has a full capacity to remember; for do you sup– pose that God in begetting spirits in the eternal world would beget an imperfect thing, that had no capacities? No. The Being, who is full of intelligence, knowledge, and wisdom, and acting upon the great principles that are ordained for the generation of living beings, spiritual beings, brings them forth with capacities capable of being enlarged or extended wider and wider; consequently it is not the want of capacity in the spirit of man that causes him to forget the knowledge he may have learned yesterday; but it is because of the imperfection of the tabernacle in which the spirit dwells; because there is imperfection in the organization of the flesh and bones, and in things pertaining to the tabernacle; it is this that erases from our memory many things that would be useful; we cannot retain them in our minds, they are gone into oblivion. It is not so with the spirit when it is released from this tabernacle.

I might refer to the words of many of the Prophets upon this subject, but every person of reflection and observation knows that the imperfection of the tabernacle does have a bearing upon the memory, as well upon other faculties and powers of man. It has been proved that when the skull has been depressed by accident, or in the way of experiment, every particle of the knowledge that the person has possessed has been entirely suspended. Relieving the skull from the pressure, things come fresh again into the mind; this shows that the spirit has not lost its capacity for memory, but it is the organization of the tabernacle that prevents it from remembering. Wait until these mortal bodies are laid in the tomb; when we return home to God who gave us life; then is the time we shall have the most vivid knowledge of all the past acts of our lives during our probationary state; then is the time that we will find that this being we call man—this spirit that dwells within the tabernacle, is a being that has capacity sufficient to retain all its past doings, whether they be good or bad.

It is, then, this memory that will produce the suffering and the pains upon that class of spirits whose works have been wicked and abominable in the sight of God. A spirit, then, will remember, that “at such a time in yonder world, and at such a place, I disobeyed the commandments of God; I did not hearken to the counsel of those whom God had appointed to be my counselors; I did not give heed to the man of God; no: but I rejected his sayings; good counsel was imparted to me, but I did not heed it.” In this life, things that may have been erased from your memory for years will be presented before you with all the vividness as if they had just taken place. This will be like a worm upon the conscience; it will prey upon the spirit, and produce unhappiness, wretchedness, and misery. This will cause you to lament, and mourn, and weep after you are cast out from the presence of God—from the home to which you have returned.

I am speaking now of the wicked. What is it that produces the opposite principle? There is an opposition in all things; it is the reflection of the memory that produces joy; that is one of the elements by which joy and happiness are produced upon the spirit of man in the future state; we remember the acts of our past lives that they have been good; we perceive by our memories that we have been obedient to counsel; we perceive that when we have erred through our weakness we have repented of that error; when we have been told of a fault we have forsaken it. When we look back upon acquaintances and neighbors we perceive that we have observed the golden rule, to do unto others as we would that others should do unto us. We look back upon our past lives, and we perceive we have never spoken evil against a brother or sister, that we have never striven to stir up family broils, and that we have never desired to injure any of the children of men; male or female. What do these reflections produce? They produce joy, satisfaction, peace, consolation, and this joy is a hundredfold more intense than what the spirit is capable of perceiving or enjoying in this life. Why? Because just in proportion to the vividness of the conscience, or the memory, so will be the joy. This you may have knowledge of by everyday experience; just in proportion to the vividness of your ideas, and of the truth set before your minds, and of the good things that are imparted to you, the more intense is your happiness here; how much more intense would it be hereafter, when this mortal clog with all its imperfections has been laid down in the grave! The fact is, our spirits then will be happy, far more happy than what we are capable even of conceiving, or having the least idea of in this world.

Our happiness here is regulated in a great measure by external objects, by the organization of the mortal tabernacle; they are not permitted to rise very high, or to become very great; on the other hand it seems to be a kind of limit to our joys and pleasures, sufferings, and pains, and this is because of the imperfection of the tabernacle in which we dwell; and of those things with which we are surrounded; but in that life everything will appear in its true colors; in my estimation not a single thought of the heart, that has ever passed through the mind, not a single act of an individual, from the earliest period of its memory till the time it comes into the presence of God, will escape the notice of the memory when it appears there, unclogged from this tabernacle.

Are there any other circumstances that will produce pain or joy, besides that which is connected with the spirit—besides its own conscience or memory? Yes, a great deal will depend upon the place of the residence of these spirits. Suppose you were a righteous spirit, and you were cast out to dwell a certain time; not cast out, but sent out, on a mission to the abodes of darkness, or to those who are not as righteous as yourselves; though you might have peace of conscience and happiness dwelling within your own bosoms in reflecting upon your past conduct, yet the society with which you are compelled to mingle for a short period, in order to impart knowledge and wisdom and such information as is calculated to benefit them, is, in a measure, disagreeable; you are compelled, for a season, to mingle with those who are inferior to yourself in their capacities. When you go and associate with them there is something disagreeable in the nature of this association; you feel to pity them in their ignorance, in their condition and circumstances; their conversation is not agreeable to you as that of your own associates in the presence of God. There is something that is calculated to render their society disagreeable to themselves, which increases as the degradation of the society is increased. Then a wicked man entering into the company of such beings has not only a hell within himself—a conscience gnawing like a worm, but he sees misery and wretchedness; and they cleave one to another in their wickedness, and in their conversation, and acts, and doings, and intercourse with each other; all these things are calculated in their nature to produce misery and wretchedness, as well as their own consciences. It should then be our constant study to escape this order of things. We are free and independent; it is all in our hands whether to escape this order of wretchedness and misery, and the abodes of the wicked in the spiritual world; we can dwell in the society of the righteous, or in the society of the wicked, just as we choose. As the revelation states, all intelligence and all truth is independent in that sphere in which God has placed it to act for itself, consequently you and I are the ones to make ourselves happy by taking the course pointed out by our superiors, by those who have a right to teach, control, and direct us. It is for us to create a heaven within our own minds. It is for us to choose the place of our abode, either among the spirits of the just or the spirits of the damned.

We have spoken of the memory of spirits in the future state; the same principle will apply to many other faculties of the mind of man, as well as memory; knowledge for instance. How limited, how very limited, in its nature is the knowledge of man in this life. Why is it that our knowledge is so limited? I say limited, compared with that which is to be known, and which will be known. The reason is, God has seen proper in His infinite wisdom to place us in circumstances where we can learn the very first elements of knowledge, and act upon them in the first place. Instead of having the whole of the rich treasures of knowledge and wisdom unfolded to us at once, He begins to feed us little by little, the same as you would feed a weakly, sickly infant with food prepared and adapted to its taste, and to the weakness of its system. The Lord brings us in this state under similar circumstances, endowed with certain senses by which we can gain, by little and little, knowledge and information; but it takes a long time to get a little into our minds. It seems that our spirits, that once stood in the presence of God, clothed with power, capacities, wisdom, and knowledge, forget what they once knew—forget that which was once fresh in their minds.

But, inquires one, “Do you have an idea we had once much information and knowledge in the spirit world?” Yes, we had a great deal of knowledge and information, but to what extent I know not; suffice to say we had much knowledge, we were capable, when the morning stars sang together for joy, when the foundations of this earth were laid, of lifting up our voices and shouting aloud for joy. What produced this joy? The contemplation of a world on which we were to receive our probation, and have tabernacles of flesh and bones and obtain our redemption. All these things were known to us in our anterior state, but we have forgotten them all. We knew then about the Redeemer—about Christ, but we forgot it in our infantile moments.

As soon as our spirits were enclosed in this tabernacle all our former knowledge vanished away—the knowledge of our former acts was lost, what we did then we know not; we had laws to govern us; how obedient to them we were we know not; how faithful we were we know not, we had a contest with the one-third part of the hosts of heaven, and we overcame them; and then the Lord made an earth where we might have a second probation, and forget all we once knew concerning the battles we had fought, before we came here, against Lucifer the son of the morning. We forget about the laws that were given to govern us in that spiritual state. Why all this? If we came here with all the knowledge we formerly possessed, could we be again tried as those who possess only the first principles of knowledge? We must begin at the alphabet of knowledge; and when once we begin to gain knowledge and information the Lord tries us to see if we will comply with that, and if we do, He gives us more, in this probationary state; but after we have gained all we can here, it is nothing com– pared with that immense fulness, which it is the privilege of the children of men to obtain in the future state of existence.

Our knowledge here is, comparatively speaking, nothing; it can hardly be reckoned the elements of knowledge. What few glimmering ideas the wisest of us get, we obtain by experience, through the medium of our senses, and the reflecting powers of the mind.

Some people suppose that we do not acquire scarcely any knowledge, only what we get by seeing, hearing, tasting, smelling, and feeling; we may not, in one sense of the word, but in another sense there is a vast amount of knowledge which we gain by reflection; the solving of mathematical problems from beginning to end is not brought about by seeing, hearing, tasting, smelling, or feeling, unless the mind can feel them; we reason from one step to another until we solve the proposition. There is a vast field of knowledge, pertaining to this state, that mankind can gain through the medium of their reflecting or reasoning powers; and then there is another vast field that they can explore through the medium of their senses. I am now speaking of temporal knowledge.

We became acquainted with light and color through the organization of our bodies. In other words the Lord has constructed the mortal eye and framed it in such a manner that it is capable of being acted upon by one of the elements of nature, called light; and that gives us a great variety of knowledge. A blind man knows nothing about light, as we were told here the other day by our President, the blind man knows nothing about light if he were born blind. You cannot, by talking with him for a thousand years, instil into his mind an idea what red, yellow, white, black, green, blue are like; they are ideas that have never entered into his mind. Why? Because the little inlet to this kind of knowledge is closed up, and there is no other part of the spirit exposed to the light. It is only a small place by which the spirit can converse with light and its colors. Just so in regard to many other ideas.

Take a man who is perfectly deaf, who was born deaf, so that no sound has ever entered his ears; what does he know about music? About the various sounds that are so beautiful to the mind of man? He knows nothing at all about it, neither can it be described to him.

A man that has always been deprived of the organ of smell, has no other inlet of knowledge by which he can know and understand the nature of smell; he cannot see a smell, or hear a smell; it can only be perceived by this little organ called the nose; that is the only way these ideas can get to the spirit. If he ever knew them before he came here, he has forgotten them, which is the same as if he had never known them; and if he wishes to gain an idea of the sensations produced by the elements of nature, he must learn them anew by these media. If a man be devoid of taste what can he know about sweet and sour? You might as well talk to him about the bounds of time and space, and get him to comprehend a heaven located beyond their limits, as to comprehend what sweet and bitter are, or tell the difference between a piece of sugar and vinegar, so far as its taste is concerned.

So with regard to touch. There are many things we cannot feel, yet we have knowledge of them; we cannot feel the sun, moon, stars, and comets, and many other things; and if it were not for some senses that give a knowledge of them we should be wrapped in total ignorance concerning them. How do we know, when this spirit is freed from this mortal tabernacle, but that all these senses will be greatly enlarged? If we, by looking through these little eyes of ours, can see objects some thousands of millions of miles distant; if we can see objects that are existing at that immense distance through the medium of these little inlets; suppose that the whole spirit were uncovered and exposed to all the rays of light, can it be supposed that light would not affect the spirit if it were thus unshielded, uncovered, and unclothed? Do you suppose that it would not be susceptible of any impressions made by the elements of light? The spirit is inherently capable of experiencing the sensations of light; if it were not so, we could not see. You might form as fine an eye as ever was made, but if the spirit, in and of itself, were not capable of being acted upon by the rays of light, an eye would be of no benefit. Then unclothe the spirit and instead of exposing a small portion of it about the size of a pea to the action of the rays of light, the whole of it would be exposed. I think we could then see in different directions at once, instead of looking in one particular direction; we could then look all around us at the same instant. We can see this verified, in some small degree, by bringing to our aid artificial means. Look at the telescopes invented, of what advantage are they? Why, they bring a greater number of rays of light together, and concentrate them upon the retina of the eye. The glasses within the telescope are so constructed as to bring the rays of light to a focus; and when they are placed properly in that instrument it brings a larger number of rays upon the eye, so that it brings objects we cannot see with the natural eye within the power of our vision, thus we are enabled to see many glorious objects in the heavens, that the natural eye could never have gazed upon.

Let the spirit itself be a telescope; or in other words, let there be a million of times more of the surface of the spirit exposed to the rays of light, than is now exposed through the medium of the eyes, or were this body of flesh and bones taken off, and the whole spirit exposed to the rays of light; would not these rays produce an effect upon the spirit? Yes; inasmuch as it is inherently capable of such effects, independent of flesh and bones. Then there would be a vast field opened to the view of the spirit, and this would be opened not in one direction only, but in all directions; we should then have the advantage of the telescope, though it were as large as Lord Ross’, whose object glass is six feet in diameter. What great improvement it would be if a telescope could be invented, to bring the rays of light on other parts of the spirit, besides the eye. Such will be the case when this tabernacle is taken off; we shall look, not in one direction only, but in every direction. This will be calculated to give us new ideas, concerning the immensity of the creations of God, concerning worlds that may be far beyond the reach of the most powerful instruments that have been called to the aid of man. This will give us information and knowledge we never can know as long as we dwell in this mortal tabernacle. This tabernacle, although it is good in its place, is something like the scaffolding you see round about a new building that is going up; it is only a help, an aid in this imperfect situation; but when we get into another condition, we shall find that these imperfect aids will not be particularly wanted; we shall have other sources of gaining knowledge, besides these inlets, called senses.

In relation to this matter, touching the extension of our knowledge year after year, some people have thought that we should have to learn every– thing by study. I do not believe it; there are a great many ways of learning things without reasoning or studying them out; without obtaining them through the medium of the five senses. Man will be endowed, after he leaves this tabernacle, with powers and faculties which he, now, has no knowledge of, by which he may learn what is round about him. In order to prove this, let me refer you to some things in some of the revelations which God has given. What is said about the brother of Jared? It is said that the Lord showed him all the children of men previous to his day, and all that were on earth at the time he lived, and all that would be to the end of time. How do you suppose he beheld them? Did he look at them with his natural eyes? How long do you suppose it would take a man to see all that are now living, if he only employed one second to look at each individual? It would take him a long time; it would take him over thirty years. In order to see them all, he must place his eye upon them all. If a man look at one individual in this assembly, though he may indistinctly perceive, on each side of that individual, a vast variety of faces, yet there is only one person that he sees distinctly; the rest only produce very indistinct images upon his vision. So with the brother of Jared; if he had looked at each individual of all the generations for one second successively, it would have taken him over three thousand years to have beheld them all.

There must be some faculty or power natural to God and to superior beings, that man, in this life, is not in possession of in any great degree, by which they can look at a great variety of objects at once. The brother of Jared could look upon past, present, and future generations; they all came before him, and he gazed upon them all; there was not a soul that he did not behold.

Moses also had a similar view; he, at a certain time, was clothed upon with the glory of God; and while he was thus clothed upon, he was enabled to behold many things; and seeing some things that looked very glorious, he wanted to see more; but the Lord said unto him. “No man can behold all my works, except he behold all my glory; and no man can behold all my glory, and afterwards remain in the flesh;” that is, it would consume him; the sight would be so overwhelming that the mortal tabernacle would melt away. Should a mortal man be permitted to gaze upon all the works of God, which include all His glory; mortality could not endure it. But the Lord did condescend to give him, in a measure, the same principle that He Himself is in possession of; for the Lord beholds all His works. He says, “Mine eye can pierce them all,” after telling us that the number of worlds were greater than the number of particles in millions of earths like this. Jesus says that he “looked forth upon the wide expanse of eternity,” and that “all things are present before mine eyes.”

Now, the Lord imparted a portion of this principle to Moses. Let us see how it operated on his vision. As soon as Moses got this new principle, not natural to man, what did he behold? He looked upon that which mankind never can look upon in this natural state, without the aid of the same principle; he beheld every particle of the earth, or, as the new revelation says, and there was not a particle of it that he did not behold, discerning it by the spirit of God. What an excellent telescope! Did the Spirit of God impress it by the rays of light upon the retina of the eye only? No: the vision was exhibited to the mind, independent of the natural eye. Instead of acting upon the mere eye, every part of the human spirit could behold and discern, through the medium of that all– powerful substance—the Spirit of God, every particle of this earth. How long would it have taken Moses to have gazed at each particle separately, with the natural eye? While he was gazing with the eye at one, he could not be looking directly at another. It would have taken him a great many millions of years to have gazed directly and distinctly upon every particle of the earth, as we naturally see things in succession. But, instead of this, we find him, in a short space of time, perhaps the interval was only a few minutes or hours, gazing upon every particle of it. Here was something new, and independent of the natural vision, showing him things beneath the surface of the earth. Men look at things above the surface by the natural eye; but here is a man who, by the power of heaven, is enabled to penetrate that which the natural eye could never behold. Suppose that the spirit of man were unclogged from this mortal tabernacle, the Lord could show him the particles of million on millions of worlds, in the same way, and with the same ease, that he showed Moses the particles of one.

By the same power and principle that Moses beheld every particle of this earth, he could have looked at the moon, and beheld every particle of it; and the same power could have shown him every particle of the sun, planets, comets, and fixed stars.

Here, then, is a new faculty of knowledge, very extended in its nature, that is calculated to throw a vast amount of information upon the mind of man, almost in the twinkling of an eye. How long a time would it take a man in the next world, if he had to gain knowledge as we do here, to find out the simplest things in nature? He might reason, and reason for thousands of years, and then hardly have got started. But when this Spirit of God, this great telescope that is used in the celestial heavens, is given to man, and he, through the aid of it, gazes upon eternal things, what does he behold? Not one object at a time, but a vast multitude of objects rush before his vision, and are present before his mind, filling him in a moment with the knowledge of worlds more numerous than the sands of the seashore. Will he be able to bear it? Yes, his mind is strengthened in proportion to the amount of information imparted. It is this tabernacle, in its present condition, that prevents us from a more enlarged understanding. Moses understood all he saw, so far as the Lord pleased to show him; and if the Lord showed him all the properties, qualities, and connections of those particles, he would have understood it.

There is a faculty mentioned in the word of God, which we are not in possession of here, but we shall possess it hereafter; that is not only to see a vast number of things in the same moment, looking in all directions by the aid of the Spirit, but also to obtain a vast number of ideas at the same instant. Here, we have to confine ourselves in a little, narrow, contracted space, and we can hardly think of two things at a time; if we do, our minds are distracted, and we cannot think distinctly. Some, by habit, it is true, are able to think of two or three little things at once, or at least the interval between the successive thoughts is so small as to be inappreciable. Some people play on an instrument of music, and may go through a very difficult performance, while their minds are thinking of something else; and by habit, they hardly perceive the working of the musical instrument.

I believe we shall be freed, in the next world, in a great measure, from these narrow, contracted methods of thinking. Instead of thinking in one channel, and following up one certain course of reasoning to find a certain truth, knowledge will rush in from all quarters; it will come in like the light which flows from the sun, penetrating every part, informing the spirit, and giving understanding concerning ten thousand things at the same time; and the mind will be capable of receiving and retaining all.

Says one, “Shall we have all knowledge?” I have nothing to say about that; that is a matter that you must look to our President for information upon; he is the one to hear upon that subject; and we should not teach anything, when we once ascertain his real mind, that will come in contact with his teachings. I do not know that I have this day presented any views that are different from his: if I have, when he corrects me, I will remain silent upon the subject, if I do not understand it as he does. So with regard to any other principle whatever which I may teach. God has placed him as the President of this Church, as our leader, guide, and teacher, and we are bound not to come in contact with him—not to teach differently to what he does; that is, when we once ascertain fully his mind and views. But, very frequently, mankind are so imperfect, and their minds so contracted, and their knowledge so little, comparatively speaking, that they may throw out many ideas that may not be true, that are incorrect; but the Lord has appointed these that hold the keys, to correct and give us instructions on all principles of doctrine; and as often as they see proper to turn the keys and unlock to their own minds these principles, they can do so. It is not always wisdom to use the keys of knowledge and revelation upon trifling subjects. There may also be many subjects that it is not wisdom for us to understand and receive at present. There may be many items of knowledge in the bosom of God, in the eternal worlds, that He does not see proper to reveal to us, while in our mortal state; consequently, people may differ with regard to their views of those things not revealed, and which they do not understand. In many of my remarks and teachings, I may have laid before you ideas, which, when you come to learn the President’s mind upon them, may be declared erroneous and not sound doctrine. I may have done the same things in many of my writings; but in all points of doctrine, relating to the plan of salvation, and the redemption of man, so far as I understood it, I have endeavored to write that which I, at the time, verily believed to be true. Some of those things may be wrong; I do not say that I am capable, without direct revelation, of writing upon many intricate points, with the same degree of perfection and precision as one who writes only as he is inspired. But I do feel thankful to that God who has placed us in these Valleys of the Mountains, that He has ordained keys by which knowledge and information may be poured down from the great fountain, until we gain all that is necessary for us to know in this state: and I do look forward with great rejoicing at the prospects of the future.

When I speak of the future state of man, and the situation of our spirits between death and the resurrection, I long for the experience and knowledge to be gained in that state, as well as this. We shall learn many more things there; we need not suppose our five senses connect us with all the things of heaven, and earth, and eternity, and space; we need not think that we are conversant with all the elements of nature, through the medium of the senses God has given us here. Suppose He should give us a sixth sense, a seventh, an eighth, a ninth, or a fiftieth. All these different senses would convey to us new ideas, as much so as the senses of tasting, smelling, or seeing communicate different ideas from that of hearing.

Do we suppose the five senses of man converse with all the elements of nature? No. There is a principle called magnetism; we see its effects, but the name of the thing does not give us a knowledge of its nature, or of the manner in which the effects are produced. We know not why a piece of iron will turn towards a magnet this way or that. Now, suppose we had a sixth sense that was so adapted as to perceive this very thing, we should learn some new ideas, connected with the elements of nature, besides those we have learned by the five senses we already possess. I believe there are ten thousand things with which we are surrounded, that we know nothing about by our present natural senses. When the Lord imparts to us a principle by which we can look upon the past and future, as well as the present—by which we can look upon many intricate objects of nature which are now hidden from our view, we shall find our capacity for obtaining and retaining knowledge to be greatly enlarged.

We already have the capacity, and all it wants is to bring things into a situation to act upon it. The capacity is here; and when the Lord sees fit, it will be instructed and taught, and things will be unveiled—even the things of God, and the laws that have been hidden concerning the celestial, terrestrial, and telestial worlds, and concerning all the variety of things that are organized in the immensity of space, so far as the Lord sees proper to unfold them; and we shall learn more and more of them until the perfect day, as the Lord places us in circumstances to become acquainted with them.

I have dwelt upon this subject in order that we may be looking forward with joyful anticipations to the future. I am constantly looking to the future, as well as to the present, and trying to frame my present course of conduct in such a way as shall enable me to attain to that which is in the future for the faithful. If I had no knowledge or understanding of the future, it would be like a person pursuing a phantom that he did not know was of any worth; but the more know– ledge we get of the future, the more we impress it upon our minds and in our thoughts, the more we will be stirred up in our exertions to do that which concerns us at the present moment, knowing that it has an all-important bearing upon the future.

A Discourse by President Orson Hyde, Delivered in the Tabernacle, Great Salt Lake City, October 8, 1854.

I am called upon this morning, beloved brethren and sisters, to make a few remarks, and speak unto you concerning the way and manner of gathering the people of God. In the first place, to show unto you that there is no religion with which we are acquainted, except that of the Latter-day Saints, that can, in its exercise and in its operations, bring to pass the fulfillment of the predictions of the Prophets. All the types and figures presented to our Lord and Savior to illustrate truths, weighty and important, show that in the last days there is to be a gathering together of the people. They will be gathered by the peculiar attraction that will prevail at the time when they are not weighed down with mortal tabernacles, but released from this cumbrous clay, their immortal spirits will be gathered around the throne of God, there to receive a welcome into the everlasting glory prepared for the righteous; or to hear the dreadful sentence—Depart, ye cursed, into outer darkness, where there is weeping, and wailing, and gnashing of teeth!

But, my friends, there is to be a gathering of the people here on earth. The husbandman, when he sows his seed in the soil, watches it, and cultivates it with care; he does not wait to reap his harvest in some other region, but he reaps it on the ground where he sowed his seed, and there he realizes the benefits and returns of his labor; not in some other country, but here.

The Savior says, the kingdom of heaven is like a fish net that is cast into the sea, which took of every kind, both good and bad, and by and by they brought the net to the shore, and gathered the good into vessels, and cast the bad away. So shall it be in the last days, in the end, when the gathering dispensation shall be introduced, and the Gospel net be drawn to shore; not in some foreign clime or mountain, beyond the bounds of time and space; but on the shore that skirts the margin of the water, as testified by this figure; so on earth, the gathering of the people will be.

We are also told the manner in which they shall come. They shall come upon swift beasts—upon dromedaries and camels; and the ships of Tarshish shall bear them home, and a highway shall be cast up for the ransomed of the Lord to walk in. That highway is not an immaterial one, that leads to mansions in the sky, but it is a highway that has to be cast up on earth; and it may be that the very railroads that are being cast up are one means by which this operation of the gathering will be greatly facilitated. This may be the subject which the Prophet had his eye upon when he said, The lion’s whelps have not trod there, and the vulture’s eye hath not seen it. At that time it was not cast up; but was reserved to be cast up in the last days. The lion’s whelp had never trodden there; but, by and by, it might when it was cast up.

The old Prophet had his eye upon the increased speed of ships; but our translators have made him to say that swift messengers shall be sent to the nations afar off in vessels of bulrushes. What do we understand by vessels of bulrushes? Do we ever see such vessels, or hear tell of such, except the cradle that was made for Moses to float in on the Nile? Have we ever read of men, swift messengers going in vessels of bulrushes?

It is nonsense; such a vessel could not withstand the buffetings of the winds and the waves, nor ride in safety through the elements contending with each other, as it were, for empire; or as if the winds and waves were both armed with eager vengeance, to see which should first grasp the little speck struggling for life upon the surface of the boiling element. Who believes anything of this sort? The idea is inconsistent. But when we come to look at it in another point of view it is not so inconsistent and obscure. Brother Carn who is present knows how the German Bible reads. I believe it calls them Pipe ships. The bulrush is hollow, resembling a pipe, and the old Prophet had nothing else to represent his idea by, but the bulrush; though he saw ships in which hollow tubes and pipes were running in every direction, and he was at a loss for the name “Steamship” to apply to them. Now, says he, swift messengers shall be sent in Pipe ships, looking at the time when steam should be used as a propelling power. What is this steam power for? Is it merely for the accommodation of mankind? Or has God made this an important agent to perform His work—to facilitate His purposes in the last days? The matter is unquestionably the design of the Great Creator; not only so, but there is another thing in connection with this—the Savior says, in speaking of his coming, it shall be like the light of the morning, or like lightning that shineth from one end of heaven to the other, even so shall the coming of the Son of Man be. What do we behold being constructed on earth to bring about the designs of heaven? We behold the electric wire running from one country to another, and already it is in contemplation to carry it across the Atlantic, to bring all nations in immediate communication. Does this look like the lightning that spreads from east to west? Even so shall the coming of the Son of Man be! The electric telegraph takes it from eastern climes to western. It is so quick that a speech made in Washington city at twelve o’clock is delivered in St. Louis at half past eleven the same day. Electricity flies with so much greater velocity than the earth, that it is half an hour before the times between Washington and St. Louis; even so shall the coming of the Son of Man be; or in other words, in the last days intelligence shall fly with such rapidity, so quick shall it be in the day of his coming. We conclude that we are approximating very near that time. We are getting, as it were, in the neighborhood of it. Now, says he, watch! When you see the fig tree and all the trees beginning to bud, and put forth their leaves, know that summer is nigh: and when you begin to see these things come to pass, lift up your heads and rejoice, for your redemption draweth nigh.

I may have begun at the wrong end of my discourse, but if I have, I will get at the other end of it before I have done; so that you shall have all the parts of it, if the Lord will give me strength through your prayers; you shall have the sum and substance of what I was required to make known to you, but I must have my own way of telling it.

The gathering of the Saints together is to take place. “But,” says one, “we do not believe that the gathering of the people will take place in the last days literally; we do not believe that angels will minister any more to us.” The old-fashioned religion is, “We have got all that heaven was pleased to give, and that can be proven by the good Old Bible. Let the angels stay in glory, and we will stay on our farms, and go to church from one year to another, and follow up the same routine over and over again until we go down to our graves, and that is the end of our service in the flesh.” Do you not see that all of the Christian world reject the administration of angels, the Latter-day Saints excepted, and some few others that believe in these things?

There are many in the last days, who believe in Spirit Rapping, and in such kind of angels that have no mouth to speak. The angels that visited the servants of God had mouths, and they spoke! Suppose you were to ask me a question, and I have intelligence and a mouth to communicate but, instead of speaking to you, I set the table to jumping, or kick over the chairs and the bureaus, &c. What would you know about it? You would know the devil was to pay; you would know there was a total absence of good feeling and intelligence. Man was created in the image of God, and the holy angels that surround His throne, the flaming messengers to bear His will to man, are in His image and likeness. Even the servants of God in the days of old, when they saw one of those celestial spirits, began to bow down and worship him, as though he were the God who created the heavens and the earth; but they were commanded to worship God. There he was, standing in the image of his Maker, and the Prophet mistook him for the Lord. These angels are in the likeness and image of God, and men are also in His image. I believe, if God gave me a message to deliver to the people, and I did not deliver it in the legitimate way, He would close my mouth because I would not give it in the way he gave it to me. Spirit Rappers, below par!

“What is the matter?” “There has some dreadful thing taken place.” “What is it?” “We cannot tell you any thing about it, only there is a wonderful ado—a wonderful thing has happened in the land of Ham.” I tell you, those who reject the truth borne to them by the servants of God, who speak to them in plainness, will be acquainted with muttering spirits that know nothing for their good: for, “for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believe not the truth, but had pleasure in unrighteousness.” When people reject the truth they become the plaything of wild delusive spirits, and are tossed to and fro by them like a bubble on the wave. True messengers of God do not come in this way; but says the world—“Angels came in olden times, but do not come now to earth any more; they have gone to heaven, and there is nothing more for them to do here.” I can speak to the servant of a king when I cannot speak to the king himself. I could approach the lower orders of his subjects when I might not approach the higher circle. If men reject the administration of angels, and will not believe in their existence, nor regard their words, I do not know how they will ever obtain access to the king. If they will not acknowledge his ministers, I do not know how they are going to speak to the king himself.

Have angels anything to do with what will take place in the last days? He makes His angels ministering spirits, and they are sent forth to minister for them who shall be heirs of salvation. The Lord is everywhere present by His ministering angels, just like any other ruler, monarch or king, who has ministers everywhere throughout His dominions; and God’s ministers are everywhere; He has servants tabernacled in flesh on earth, and they are going through the land in every direction, and God is present everywhere with them; and He knows everything. How? When His angels and ministers tell Him of it, like any other ruler. I have been at some of the prayer circles and meetings in the sectarian world, and heard their pious minister say, “Come, sinner, bow to the yoke of Christ; behold the guardian angel standing waiting to be the honored agent to carry the news to heaven, that one more soul is converted.” If God knows it already, what is the use of angels to carry the intelligence? God knows everything through His agents, or servants, and that is the way He is everywhere present. But if you were to see Him in propria persona, you would see a person like yourself. How was it with Stephen? Was God scattered to the four winds everywhere? If He was in particles smaller than any mathematical calculation could define, you could not see Him. But Stephen, “being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” If God was without body, parts, and passions, how could Stephen know whether He stood on the right hand, or the left, or whether He stood upon either side?

However we will pass this by for the present. Angels will have a part in the work of the last days. What are they to do? Says the Savior—“The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way.” He let them grow together until the time of harvest; then He “will say to the reapers, Gather ye together first the tares, and bind them in bundles and burn them: but gather the wheat into my barn.” The field is the world. Who are the reapers? The angels are the reapers; and still, angels, you say, are coming to earth no more. This won’t do, for the reapers are the angels, the good seed are the children of the kingdom, and the tares are the children of the wicked one, and the enemy that sowed them is the devil. In another place it is said, “And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.” And yet the present Christian world say that angels have no more to do; of course, then, they do not look for anything of this kind; their faith does not embrace the sayings of the Savior and His Apostles, touching the winding up scene: and without faith, it is impossible to please God; consequently they cannot share in the blessings of the gathering dispensation of the last days, their unbelief excludes them.

It is said that God helps them that help themselves. I have been showing you what will be done for His elect in the last days; but will He do it for them who will do nothing for themselves? I say no; God helps those who help themselves. I recollect when I was in Pottawatomie I was determined to raise a crop if I could. I commenced and plowed up the land, and went into the woods when it was hot enough in the summer season almost to unsolder a skillet, and hauled out my rails, and fenced and sowed the land. When snow came, there was a fleece of wheat over the land like wool on a sheep’s back. President Young saw it, and he said it pleased him; and he said, “I know that God helps those who help themselves.” We may sit down and persuade ourselves that it is God’s will we should do nothing for ourselves, and we may go to beggary; but if we help ourselves, and bestow the labor for nature to bring forth, we shall have an abun– dance, and God will be faithful in blessing our labors.

We are looking for these things to transpire in the last days, to bring about the gathering of the Saints preparatory to the coming of the Son of Man. We can see the electric wires extending through the earth; and ships are constructed to bear forth swiftly the messengers of salvation, to bring home the Saints under the indulgent hand of our heavenly Father. What does He require us to do? Says He, “I commit to you, my servants, the keys of the kingdom of heaven, the authority of the Priesthood, light and intelligence, and knowledge to make you acquainted with all these things; now I want to see if you will put forth a helping hand, knowing, as you do, your Master’s will, and understanding His whole plan of operation, and work according to the ability I have given you; I will put you to the test.” What is to be done? “Go forth and preach the Gospel among the nations, and baptize them in my name for the remission of sins, and confirm them by the laying on of hands for the gift of the Holy Ghost, and teach them to gather; for it is the gathering dispensation, and if they have not means to gather, it is for you to advance means to bring them.” “Now,” says the Almighty, “I want to try you and prove you, and see if you will act in small things that you may render yourselves worthy of being blessed with the means which I will prepare, and which I have ordained. I want to see if you are worthy.” What have we done here for the purpose of carrying into effect this desirable object? We have commenced to gather the people, and we have also commenced to raise a Fund by which the poor Saints are to be gathered; and this is based upon principles that are applicable to us in the days of our childhood; but we suppose, when the Almighty begins to put forth His own hand to accomplish His own work, and sustain the operations of His servants on this small scale, which we shall know it is small when we see the mighty engine of God at work, for when we were children we spake as children, and understood as children, and thought as children; but when we become men, we shall put away childish things. We now have to do with small things, that we may advance from one point to another. What are the small things? Here is a Perpetual Emigrating Fund, for instance, for the purpose of gathering the Saints of God. How is this Fund raised? It is raised by voluntary contributions from everyone who is able to help and who has a heart and a spirit to engage in the work of God in the last days. It is raised by the hard earnings of the brethren and sisters. It is the little mites, and large mites, little sums and big sums, all thrown together into one purse.

Now go and take this, ye swift messengers, you faithful agents, in vessels of bulrushes, pipe ships, or, in other words, steamships, and be messengers of glad tidings to the poor, and wretched, and oppressed, and meek of the earth. It is an honor to be a messenger, bearing to them the means of taking them out of their poverty, wretchedness, and oppression. He says to them, “I have come to bring you to the family of God; to rescue you from the land of your oppression and poverty, and put you in a position where you may be blessed temporally and spiritually.” Is not he who hears these tidings blessed? “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!” This messenger goes and brings them to his place by the means that is put into his hands.

Now I know some, when they are brought here by this agency, think they have got to their desired haven. They say, “Now I am secure in a haven of peace, I am among the people of God, and this is all I care for. Now I will make myself as happy as I can, and I will forget my fellows that I have left in bondage; I will not remember them who are oppressed beneath the galling yoke, I am free, let them take care of themselves.” That is the feeling that pervades the breast of many after they are borne here by means that were produced by other hands than their own; and say they—“If we can manage any way to postpone the payment of this debt we owe to the institution that brought us here, until we can gather around us the comforts of life, then peradventure we will pay our obligation.” But let me here observe, when it is in the power to pay a debt, or do a good deed, the longer we postpone it, the greater will be the detraction from the merits of that act; now is the accepted time, now is the day of salvation, when the hungry, the poor, wretched, and oppressed call for redemption. While the power of redeeming them is in our hands, and we will not extend it to them, how can we expect God to hear our prayers to roll on His great work for the final redemption of the scattered remnants of His people. And let me here say, I very much doubt whether God will hear the prayers of any man that owes a just debt, and has means to pay it, but refuses to do it: or withholds a blessing from his fellow when it is in his power to extend it. What is his prayer? “Forgive us our debts, as we forgive our debtors,” or in other words—“Do towards us, as we do towards others;” if we withhold benefits due to others, how can God bestow blessings upon us that are not our due, but are the acts of His mercy and kindness? When we have shared the benefit of any charitable be– quest, more especially when we hold a portion of it in our own hands, that ought to be benefiting others, how can we expect God, or any other philanthropist, to extend to us blessings?

What is the duty of the Saints who have come here by the aid and benefit of the Perpetual Emigrating Fund? It is their duty to pay back the debt they owe immediately. “But,” says one, “we cannot pay, we have no means.” Very well, we will not oppress you; but you can give your note, and you can file your obligation with the agent, or such authorities of the Fund that it concerns, that they may have some voucher to act upon, or that they can tell at least where the funds are—in whose hands they are lodged; but do not go to the east and to the west, to the north and to the south, from the city, without making it a matter of record in some shape; and when God puts the means in your hands, by your own perseverance and economy, pay it over and liquidate the debt, and these means are sent again to relieve someone else; and the same means that brought you, may perhaps bring out a thousand persons, if they are faithful and active in restoring it to the channel of its usefulness. For instance, I take half a dollar, and it is a debt I owe; I pay it, and that man owes it to another; and by the time it has passed round it has paid a hundred debts, and relieved a hundred wants; whereas, if I keep it in my pocket, I prevent it from being circulated, and doing so much good. Do I get any credit by doing so? I have the satisfaction of saying I am not out of money; while at the same time, I have the disgrace, before God and every intelligent being, which is my due.

Well, then, this money that has been appropriated to bring the Saints here, let it be refunded with all speed, let it be a matter of conscience. If you should see your neighbor suspended from a tower, and hanging by a brittle cord, and by any little struggle he might break the cord, and be dashed in pieces, whatever you might be engaged in, you would leave it and run to his rescue, and try your utmost to save the man who is ready to plunge into this vortex, a gulf beneath his feet. Look, then, at your brethren in a similar position; and perhaps if they were struggling to gain life, they would be plunged into wretchedness forever. This is a debt, a sacred obligation which you owe, not only to the authorities of this Church and kingdom, but you owe it to your brethren whose cries and prayers are ascending up to God; and if you withhold that which belongs to them—that which they should enjoy, their prayers will recoil on your heads, not in blessings, but in curses.

We all say here, that we are blessed; we say our labor and toil have been blessed; I am sure of it. Can we work out our salvation? Can we witness to God and angels and to our brethren, that we are willing to put forth our hands and contribute to swell the sum total of this Perpetual Emigrating Fund, according to the ability God has given us? Are we willing to put forth our hand and aid in rolling forth this work, by collecting the people together from wretchedness and want? What shall we gain by doing this? We shall gain numbers that will look up to us as their friends and benefactors, and hail us as their saviors. It is said, that “Saviors shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the Lord’s.” Some men think the way they are going to be saviors is to get as many wives as they can, and save them; now, they may slip up on that, if that is their view, and their feelings extend no further. I will tell you what a savior is; if I see a family who are starving for want of bread; and are thirsting and fainting for water, and an individual should give them bread and water, he has saved them; that is the kind of savior I would give the most for, under some circumstances that I have been placed in, and I would prize that savior more precious than gold. If I were in danger of falling from a precipice, or from a building, as I have said before, and had no means of saving myself, if some kind friend would come along, and put forth his hand and help to save me, he is my savior; so if a man rescues me from a galling yoke of oppression, under which I must faint and die, he is my savior. Saviors shall come upon Mount Zion, and they shall judge the Mount of Esau. This is the kind of savior that will judge the ungodly, and give them their due. “What! Are you going to judge the ungodly?” Yes, judge the Mount of Esau. You know the Lord has said, “Jacob have I loved, but Esau have I hated.” Where is the Mount of Esau? It is the world at large, the wickedness of which God hates. Then saviors shall come upon Mount Zion and judge the Mount of Esau. And says Paul, know ye not, brethren, that the Saints shall judge the world?

We will hand out our money, for that is almighty in the eyes of this world. God has put this means in our hands, and it is for us to advance it to this good purpose according to our ability, and so we shall become saviors to rescue the oppressed from every land; and when we have gone to the extent of our power, and done all we can, will there be any more efficient operations entered into to effect the purposes of God? There will; He will say—“Now, my servants, you have done all you can, I will stretch out my own arm!” Says one, “I really wish I knew how soon it will be when the angels are sent from heaven to gather up the elect at the winding up scene.” I can tell you how soon it will be.

“Have you got the word of the Lord upon this subject?” I do not claim that I have, but when I tell you, you will say it is true; and if it is true, it is just as good as the word of the Lord, and as any other revelation already given. When will it be that the angels are sent to gather in the remnant? It will be just at the time when the Saints have done all that is in their power to do, and can do no more, and have been worn out in the service of their God: then the Lord will send the armies of heaven to aid them. He has had an army under His training from the beginning, and when He gives the word of command they will collect the balance of the Saints from the four winds; and not only so, but they will open the graves, and raise the Saints from the dead. An angel showed a little example of this at the time the Savior ascended from the tomb. He rolled the stone from the door of the sepulchre, and the keepers fell as dead men, and the Son of God arose. There is the work of an angel, of one who was reserved for this purpose, and there are convoys of angels who are schooled and trained to this work, and they can open a grave much quicker than an Irishman can with a spade. At the presence of one of these angels, the earth trembles, and throws out its dead. The angels will do this, but not until we have done our best. I have frequently said to my son, “You take this bag and carry it to a certain place.” “I cannot, father.” “Well, take hold of it and try.” He takes hold of it, and it is a pretty good lift for him, and he begins to labor and lift with all his might; at the moment he begins to try, the father’s hand helps him to balance the load. It is just so in this work. “Now,” says the Lord, “I have tried you, and you have done as I have told you, and my hand is ever ready to help you. If I were hungry, I would not ask you for food; if I were naked, I would not ask you for clothing.” I do not know how many spirits of the condemned are at work making white robes for the just and pure; I do not know how much they are spinning, and how many white robes they are making, for the Saints and the redeemed; but they have to work out all their indebtedness in prison; and if God is hungry or naked, He will not call upon you; for He has millions of resources in another quarter. He can get along without us doing the work, but He gives us a privilege of doing it if we will; and if we will, He will bless us; and if we will not, He don’t care.

There are some men in this kingdom who have an idea it cannot roll on without them—“I must be there, I am of so much consequence and importance, that if I should happen to set up my will in opposition to any measure, the wheels would be retarded in their onward course.” “But,” says the Lord, “if you do not wish to serve me, go your own way; I have plenty at my command, and when you are out of the way I will let you see that my kingdom will roll on faster without you than with you; still, if you desire to take a part among the multitude of my servants in rolling it on, I will make you an honored instrument in doing so.”

I think I have spoken about as long as is necessary. Brother Kimball wished me to speak upon this subject. Brother Young will be in soon, and probably there are other matters to be attended to. I might continue to address you, but I esteem it unnecessary. I believe I have fulfilled the charge laid upon me—to show the necessity of putting forth our own hands to pave the way for the exhibition of the great power of the Almighty in accomplishing His purposes on the earth. I wish to say a word or two more, and then I am done. It is the desire of my heart that we may all live, before God, and before one another, in the way and manner that shall reflect honor upon the cause of the Latter-day Saints—upon “Mormonism,” as it is termed. They may publish their squibs in the newspapers, and tell all about our wickedness and corruptions, but if we only live to reflect honor on the cause of God, it matters little what our enemies say.

In a communication from an editor to me, he quotes from the 17th chapter of Jeremiah, where it says, “Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.” “Now,” says he, “how exactly is this fulfilled in the followers of Joe Smith, that have gone to Utah Territory; there they are in a salt and barren land, and they do not know when good comes.” In my communication, I have told him he is mistaken: for we have no more salt here than is necessary; but the quotation made me think of Long Island, for the early settlers were surrounded with salt, and it must allude to Long Island; and if it would not suit there he might apply it to the early settlers of Syracuse: it is all in that country.

But to turn the scale: where shall be the habitation of the righteous? The old Prophet says, “He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; He shall dwell on high: his place of defense shall be the munitions of rocks: bread shall be given him; his waters shall be sure.” Where is the people who have got more rocks than we have? Do we have bread, and plenty of it? Yes! We have had fine crops of wheat since the cricket and grasshopper war was over, and our waters are sure, for here we have them flowing down every street, in the midst of summer, and they are not salt waters either, but they are fresh and good. How applicable are these sayings of the Prophet to the Latter-day Saints in Salt Lake Valley. Their habitation is the “munitions of rocks,” and they ask no odds of the world, but they are subject to God, who has redeemed this Basin, and put salt enough in it to save us. It is not a dry and barren ground, for we can make it rain when we please, and they cannot in Long Island. The Bible says, “Have salt in yourselves;” we have it here, and if there comes along a villain who is worthy of it, we can salt him up in Salt Lake too. [Laughter.]

There is another thing I want to say. We should live before God and one another so as to reflect honor upon the cause we have espoused, and never let Satan gain an advantage over it, but like the true American soldier, let us keep our colors unfolded, and flying free, in the hour of battle; and let us all the time be right side up with care in the eyes of everybody. If you light a candle and set it on a table, everybody in the house can see; so let your good works shine before men on earth and angels in heaven.

I spoke in relation to some things on Friday evening, about which I merely wish to say the sentiments I advanced, with regard to certain doings here, are unalterable in my heart; I care not whether it is Gentile or “Mormon” that defiles the land in which we dwell. Judgment begins at the House of God, and the “Mormon” will be the first to feel the chastening of the Almighty, because we looked for better things of him: he has light and knowledge, and knows better than to be guilty of such acts. If we always think of God, and maintain our integrity to Him, to ourselves, and towards our neighbors, the unvirtuous and wicked cannot find access into our society. If the gate of the citadel of virtue is never opened to our enemy, he may strive in vain. He cannot find access unless the way is voluntarily opened, and he invited and encouraged. Let every man and woman be on their guard, and situate themselves so that strangers and bogus “Mormons” can neither rob you of your virtue nor of your money or goods, that they cannot do a wrong that will bring a stain upon the fair name of the Saints, or damn themselves forever. I say, then, let the standard of our integrity and virtue be erect, and let it never lean to the right hand or to the left.

I have no blessings upon them that will do these things, even as I have said, whether they be Jew or Gentile, bond or free; but the men or women that observe the common laws of propriety, and walk uprightly, I do not care whether they be black or white, if they mind their own business, I say, God bless them, and guide them in the way of life everlasting. But the villain who seeks to lay the axe at the root of truth, and to bring dishonor upon the Saint, I say, curses be upon that individual, let him die the death of the ungodly. I do not wish anybody to apply this to themselves unless they are worthy of it; and if I am met in the streets and assailed with having spoken rashly, I say, you are the man, the saddle fits you; but those who are not guilty, but are secure in the possession of their virtue and good intentions, may the blessings of the Lord be upon you forever. Amen.

A Discourse by Elder Orson Pratt, Delivered in the Tabernacle, Great Salt Lake City, October 7, 1854.

We will bring up the subject upon which others have spoken, and that which more immediately concerns us, viz.: the Perpetual Emigrating Fund. What is it? For what was it established? What are your duties in regard to this Fund, and in relation to your fellow beings, your brethren and sisters, and their families that are scattered abroad in the midst of those wretched, wicked, and abominable governments?

We have already been informed, and taught from this stand, by those who are filled with the Holy Ghost, by those who are filled with the inspiration of the Almighty, setting forth the necessity and importance of being awake in regard to the condition of the Saints that are scattered abroad. We are apt to forget the things we ought to do, though they are told to us in plainness. We think in our hearts—“Well, we will go and do as we have been told; it looks beautiful and very consistent; it seems to be the very law by which we should be governed; and when we go from this Conference, we will make all the necessary arrangements to fulfil and comply with this law, and hearken to the counsels and instructions that have been given;” but straightway, as you go out of the Tabernacle, and get out of the voice of the servants of God, the devil comes along, and begins to whisper in your ears, and tells you to be a little selfish, saying, “Look out more for yourselves, for your wives, and for your children; they may go hungry, they may want food, and houses, and ten thousand other things, and unless you put forth your hands, and exert your energies to provide for them, they may be brought into great suffering; and again, perhaps there may be some great trials ahead of the Saints, there may be pinching times; it would be well for you to look out a little, and be prepared against these times of trial,” &c. And thus the good word that is sown in your hearts by the Holy Spirit begins to be caught away, one principle after another, until finally selfishness has full control over your movements, and it is the last thing you think of to do unto others as you would have others do unto you under the same circumstances.

The Lord is going to gather His Saints, and we are already gathered, a great host of us, into this territory; but let me tell you this is hardly a beginning; many nations are yet to be gathered unto the name of the Lord of Hosts, unto Mount Zion, where they can be taught in the ways of the Lord, and be instructed to walk in His paths, and understand the principles of true government, and their duties towards one another, and towards the God whom they profess to worship and serve. Nations, not a few, are to be gathered, and to go up for that purpose.

This is just laying the foundation; it is a little nucleus, and a few thou– sands are gathering to it year after year; but the work that is now commenced will increase, and continue to increase; like the stone that was hewn out of the mountain. In the first place, the stone taken out of the mountain is much smaller than the mountain, but finally it increases to that magnitude that it begins to be a great mountain, not merely to fill one small territory, but as Daniel said, “it became a great mountain and filled the whole earth.”

Very well, then, the Saints are to be gathered, and they are to come not only by thousands, but tens of thousands, scores of thousands, and hundreds of thousands are to be assembled from among the nations. How is this to be brought about? Through the servants of the living God. This is what the Lord told us before one Saint was gathered. In a revelation, given in the presence of six Elders, in Sept. 1830, the Lord says, “Ye are called to bring to pass the gathering of mine elect; for mine elect hear my voice and harden not their hearts; Wherefore the decree hath gone forth from the Father that they shall be gathered in unto one place upon the face of this land.”

That is the decree that has gone forth; it is ordained in the heavens, and it will come to pass. As the Saints have already been gathered here unto this territory, even so will it continue to be fulfilled until the last of the elect of God are assembled from the four corners of the earth.

The servants of God are the ones that are called to bring to pass this work, says the revelation. In obedience to this declaration, and in fulfillment of this prophecy, the Holy Ghost wrought upon the heart of our President, to establish a fund—a Perpetual Emigrating Fund, to bring about this great work; he laid the foundation of it; he proposed it to the people, and explained the nature of it—how it was to be used, how it was to be controlled, and how it should be made lasting and perpetual in its nature, to accomplish the design of the Almighty in gathering His elect from the four winds of heaven. Shall we, then, as Saints of the Most High, come here and sit down in our fine habitations, and upon our farms and inheritances, and let this great work of the last days come to naught through our carelessness and indifference? No, brethren; let it not be recorded in the archives of the eternal world that we will thus do, when our brethren have stretched out their hands to help us to this place. Let not the news fly to eternal worlds that we are not willing to do to our brethren scattered abroad, as they have been willing to do to us, when we were in a scattered condition.

I do not know what more can be said, than what other speakers have already said upon this subject. Our President said he would be glad to have some six discourses, each six hours long, preached to the people upon the subject of doing their duty unto others in regard to this Fund. And I have no doubt he included every other duty between man and man, so far as it could be done in that short period of time, for thirty-six hours would not begin to be time enough for a man to tell the people all their duties. Many people think that all the duties of man are recorded in the Bible; that idea is held by many of the sectarian world; they think this book contains all the duties in regard to the relationships between man and man, and that it is a sufficient rule of faith and practice, and enough to govern them in all their dealings with each other, and in their duties towards their God.

Let me tell you, if any one man’s duties (if he lived to be an old man) were clearly written, and foretold before he was born, it would take a larger volume than the Bible to contain them all; and when we consider the thousands and millions of human beings that are on the earth now, and the millions that have dropped into their graves in ages past, it is absurd to suppose that one such volume could point out all their duties, even if they all could have been foretold by the spirit of prophecy.

For instance, the duties of today, if written, would require something like one page; and as every day’s duties would be different the one from the other, it would require three hundred and sixty-five pages in one year, which in seventy years would amount to upwards of twenty-five thousand pages, which would have to be recorded to point out the duties of one individual towards his fellow man. Think not, then, that six discourses each, only six hours long, could make known to you the whole of your duties towards each other through life.

This is reason why the Lord has appointed a living Priesthood on the earth; why He has sent down the Holy Ghost from heaven, why it enters the heart of man, and inspires him with knowledge and information concerning his own duties, and the duties of others also, that he may impart to them, week after week, and from one meeting to another, in public and in private, before large assemblies and in the family circle, every principle and duty that is necessary to be known; that his family, his wives and his children, and the Church of God at large may be taught by the Holy Ghost—the Comforter that guides into all truth; it is that power that instructs men in regard to all their duties.

Then let not the immigrants—the Saints that have come into this territory in former years, as well as those who have come here the present year, be asleep upon this subject, but awake from a deep sleep. You know what the parable says, on the subject of the kingdom of God in the last days, comparing it to ten virgins, that took their lamps and went forth to meet the bridegroom. They did not stay abroad among the nations. “Then,” says Jesus, “the kingdom of heaven shall be likened unto ten virgins.” Not the kingdom he built up in his own day, and in the days of his Apostles, who were with him in the flesh; but “then;” having reference to what was previously spoken in the foregoing verses, concerning his second coming in the clouds of heaven in power and great glory. Then shall the kingdom of heaven be likened unto ten virgins, who took their lamps, and went forth from among the nations; some took oil in their lamps, and some did not, but let their lamps go out, only having barely lighted up their wicks a little, which contained no oil to feed the flame; and they all slumbered and slept; but by and by, about midnight, when they were all in a sound slumber, a cry is heard, “Behold the bridegroom cometh, go ye out to meet him.” That waked them all up.

Now it would be much better for us to wake up before the midnight cry is sounded in our ears. We gathered here and brought lamps with us, have we got oil in them? Are we doing the things God requires at our hands? Are we doing unto others that we would have others do to us under the same circumstances? If you want to know just precisely your duties towards your fellow man, always ask yourselves this question—“If I were placed in that man’s or in that woman’s condition, how should I desire that they should do unto me?” And whatsoever you would have men do to you, do you even the same to them. We can always tell what we should do by changing circumstances and places; by placing ourselves in other’s circumstances, we can see what we would wish them to do to us under those circumstances, and thus find out what we should do for those in that condition.

What does the Lord intend to do? He is introducing a new dispensation, yet it is the Gospel dispensation, the same as all other dispensations; the Gospel is included in this new dispensation. The Lord intends to do a great many things in this dispensation He never did in former ones; and a great many things that were in former ones will eventually be done away in this new one. What is to be done away? A great many things Jesus taught on the Mount will actually have to be done away in this new dispensation. A great many things were given to meet the circumstances of the people, that when they all become righteous many of those laws and regulations that were given to them in an imperfect state will vanish away; they will be of no use; they are like the platform erected around an edifice, which serves a good purpose for the time being, but when the edifice is completed, the platform is taken away.

We are told a great deal about the poor in former dispensations; how to deal with them, and the laws that were given to regulate mankind in dealing their alms to them. Will this always be the case? No, but the time will come when there will be no poor. The object of this last dispensation is to make the people one as the Father and the Son are one, or as the Book of Doctrine and Covenants says, to make them “equal in earthly things, that they may be made equal in heavenly things.”

To bring about this object, and do away with poverty, and make all the people rich, the Lord has introduced laws, and rulers, and governors, to teach us our duty while poverty reigns in the world. If you think it hard to pay back a just and honest debt to the Perpetual Emigrating Fund, what will you think when the pure laws of God are introduced, and you are required by His law to pay over every farthing you have in the world! Not only to pay your just and honest dues to the Perpetual Emigrating Fund, but to pay everything in your possession. If you cannot deal justly in relation to these small accounts, how is it to be expected you will perform the pure law of God—the law of consecration? I tell you, we have got to begin and attend faithfully to these small things. But when we are first born into His kingdom we cannot run alone; we are not able to prance, and trot, and caper about. He has therefore ordained certain helps, and governments, and laws to govern us while we are in the creeping state, and trying to advance into a more perfect order of things. This Perpetual Emigrating Fund is one of those helps, ordained to assist us in our imperfect and weak state: by and by, when the full law of God comes in force, these helps can then be dispensed with. When that will be, I do not know, but I have an idea that it will not be until we get back to Jackson County, for the Lord has told us, in one revelation, in substance as follows—“Let these laws I have given concerning my people in Jackson County be fulfilled after the redemption of Zion.”

The Lord is beginning to redeem Zion. You must not suppose, because you are away here in Utah, that you are out of the reach of the Lord’s working for the redemption of Zion; for He has been working, ever since we were scattered from that land, to bring it about, and we are becoming more and more of one heart and mind, more and more willing to hearken to counsel. You see among this people a very different spirit manifested, from what was manifested some ten, fifteen, and twenty years ago. How ready and willing they generally are to receive the instructions and counsel of those God has ordained to teach them.

We can see how the Lord has prospered us as a people since we came to this territory, and how everything has worked for our good through obeying the counsel of those God has appointed for our consolation, happiness, and benefit, both temporally and spiritually. All this has a tendency to the redemption of Zion; it is all making to that great point. Whenever the properties of this Church shall be consecrated to it, and the Saints receive their stewardship, it will all be tending to bring about that which is so often spoken of in ancient and modern revelations.

The Perpetual Emigrating Fund is one of the helps that is introduced to lead us previous to our getting into that more perfect state; and when we get into that, it will all be Perpetual Fund, or any other kind of funds we please to name, for the property will all be consecrated unto the Lord, with a deed and covenant that cannot be broken; then the servants of God can take the whole of the property and use it according to the mind and will of God, and it will be all Perpetual Fund, and all tithing funds, and all public building funds; for it will be just the kind of funds the Lord shall direct to accomplish whatever is designed in His wise purposes through His servants.

Let us step forward, and build up this Fund, and take hold of simple things, if we ever expect to receive the greater ones. We had excellent preaching this forenoon, as to practical duties; this has been my manner of preaching when abroad upon the earth, except on my last mission; on that, I was sent to preach the doctrine of plurality of wives. In all my preaching on other missions, I have endeavored to be just as practical as possible among the people, showing them their everyday duties. I have published many pamphlets and works, and in the most of them, I have pub– lished the simple, plain, easy principles of the Gospel. It is true, in answering some queries that have been put forth by the world, I have been obliged to deviate, in some of my publications, from the plain and simple course I have generally pursued in my works.

For instance, the world read in the revelations we have received, that there are more Gods than one. This is something that does not immediately concern us; but yet opposers get up and contend against us, and prejudice the minds of congregations against the people of God, because they profess to believe, not only in a plurality of wives, but also in a plurality of Gods; it is necessary to show them the reasons for our belief—the whys and the wherefores; and this I endeavored to do in some of my last publications; not because I had more light upon this subject than many others, but I endeavored to do it for the benefit of the people—to show them wherein we believe in the plurality of Gods, and yet acknowledge only one God. I believe both of these principles with all my heart. I believe there is one only wise God, and I believe there is an immense number of Gods. The people know we believe these doctrines, and they publish against us on this ground; and if we should not take up any arguments to explain the matter, it would only serve to rivet down their prejudices on their hearts. Notwithstanding this, it was always more delightful to me in all my preachings abroad, and in any publications I have sent forth, to dwell upon faith, repentance, baptism for the remission of sins, and the gift of the Holy Ghost, by the laying on of hands, and upon the plain, simple, everyday duties of the Saints, showing them what to do in order to obtain eternal life in the kingdom of God.

So far as I have ever preached abroad in the world, and published, one thing is certain, I have not pub– lished anything but what I verily believed to be true, however much I may have been mistaken, and I have generally endeavored to show the people, from the written word of God, as well as reason, wherein it was true. This has been my general course. I may have erred in some principles; I do not profess to be wise, or to have more understanding than many others. I am not called with the same calling as those who preside over all the Church. I may not have as great a degree of the spirit of revelation; but I have always tried, in my teachings, and in my proclamations, and publications, where I could not get light by the Spirit of the Lord (or did not get light; I will not say could not, for I believe it is the privilege of all Elders, authorities, and members of the Church of God to get light by the Spirit of the Lord), but where I did not get light by the Spirit of the Lord, I have generally been careful to back up all the doctrines and principles I set forth by reason, or by, Thus saith the Lord, in some revelation either ancient or modern. Previous to declaring a doctrine, I have always inquired in my own mind, “Can this doctrine be proved by revelation given, or by reason, or can it not?” If I found it could be proved, I set forth the doctrine; but if I found there was no evidence to substantiate it, I laid it aside; in all this, however, I may have erred, for to err is human.

I feel thankful to God this day that I stand in the midst of a great and good people, that are willing to practice the principles of eternal truth and righteousness; and those mysteries about the plurality of Gods, and the plurality of worlds also are good in their places; God has revealed them, and they are intended for our good and instruction, or He never would have revealed them.

But to go back to the words of our text; that is the thing that most concerns us at present. It should be laid before the minds of the people and instilled into their hearts week after week; they should be taught and instructed in such a way and manner that these mysteries, when we get the true light upon them, may do us good. When the Lord sees fit to pour out wisdom and knowledge, and mysteries, and understanding from the heavens, may we, by practical works, faith, and diligence in doing our duties one towards another, and towards our God, be able to receive them, and have them do us good. The time will come when the Lord will reveal all these things; everything in the heavens, on the earth, and under the earth; and everything pertaining to the soul of man will be proclaimed by the sounding of trumpets in the ears of all living.

I will adopt the old saying—“I feel first-rate.” It does me good to get back into Utah Territory, after having been gone two years, to behold the faces of the Saints again, and rejoice in their midst, and to bear my weak and humble testimony of the truth of this great and glorious work. It is now over twenty-four years since I was baptized into this Church; it was twenty-four years on the 19th of last month since I was baptized, and became a member of this Church. I have seen it rise to its present greatness from a very few individuals that composed the whole Church in 1830. There were then, perhaps, not fifty Latter-day Saints in the whole world; and every year brings to pass the fulfillment of the sayings, and predictions, and revelations of Joseph, the Prophet.

The work is rolling on as rapidly as the wheels of time will permit. I well recollect a revelation given upwards of twenty-three years ago. What did the Lord say when we were only a little handful? Said He, “It is necessary that my Elders should go forth into all the regions round about, and preach my Gospel, and many shall be converted; and ye shalt have power to organize yourselves according to the laws of man.” This was spoken before we began to gather. What was the use of organizing ourselves according to the laws of man? “That you may break every band wherewith the enemy seeketh to destroy, and that you may keep my laws.” Has not this been fulfilled? Look at the time that prophecy was given, away back nearly twenty-four years ago. Has it come to pass? Are we not organized according to the laws of man? Are not many converted just as the revelation predicted? And are we not in a position, by being organized here in Utah territory according to the laws of man, to break the bands of the enemy, that they may not destroy us as a people? If mobs undertake to afflict us here, they will find it very difficult, because we are organized according to the laws of man. If they use any exertion or any influence to bring about the destruction of this people, we are organized according to the laws of man, and can fight them with their own weapons.

Not only was this for the purpose of our being secure from the hands of our enemies, but, “that ye may be able to keep my laws.” That was another reason the Lord gave in the same revelation. Are there not some laws of God that we could keep if we were scattered over the other states and territories, unorganized according to the laws of man? Yes. There are laws of the greatest moment, that have a bearing upon the present and future destiny of this people; that have a bearing upon their eternal glory, exaltation, and everlasting happiness. These laws never could have been kept had we not been organized according to the laws of man. The Lord has fulfilled this revelation thus far; how much more complete this organization may become hereafter, I know not, neither do I care.

It was not the invention of man, nor the power and wisdom of man, that organized this kingdom, but the God we worship and serve, who made the heavens and the earth. He made this kingdom and organized it, and established it; it is all His, and He holds it in His own hands; and the same great Being rules and governs the wicked; He controls them, and He will fulfil every word that has been given through the mouths of His servants, as He tells us in the preface of the Book of Doctrine and Covenants—These commandments and prophecies shall be fulfilled; though the heavens and the earth shall pass away, not one jot or tittle of the commandments of that book shall pass away.

Everything will roll round, roll round, roll round in its times and seasons until this kingdom shall spread forth, and the dominion and the greatness of it will cover the whole face of the earth, and there will not be a dog to move his tongue from the Rocky Mountains to the uttermost parts of the earth, but all be in subjection to the kingdom of Christ; all must become subject to her laws; and the great nations of the earth—mighty nations not a few, ere long will come up to Zion to seek wisdom and knowledge from the counselors in Zion. They will read her laws, and say, “Our laws are as nothing, our wisdom as foolishness, our words like the tow that is exposed to the devouring flame; we are broken asunder, torn into fragments, and ready to crush under our own weight; but your laws, government, and officers are all good, righteous, just, and true; surely the God of Israel is in your midst. Come, let us go up to Zion, let us hear from the wise legislators of Zion, and let us hear the laws proclaimed therein; let us learn of the wisdom that dwells in the servants of the Most High.” And they will come up with their armies, and their mighty men, and their judges, and their rulers, and kings will come to the brightness of her rising; and the Gentiles will come like a flowing stream, and the gates of Zion will be open day and night, and never be shut, to admit the forces that will come rushing in from all nations, to learn the wisdom, knowledge, and instruction that are poured out from the heavens upon the servants of the Most High.

If we are looking forward to such a glorious time—to such a happy period, let us endeavor to prepare ourselves, and awake from our slumber, and do the duties required at our hands. Pay up your debts, pay them up to the Perpetual Emigrating Fund; let the means be sent back im– mediately, that those who are starving to death, and are ground down with tyranny, may enjoy the same privileges as you. Remember them, and God will remember you. But if you turn your back upon these principles, and will not seek to do unto others as you would have them do to you; if you will not listen to the instructions of our Prophet, and to the instructions of others who have spoken on this stand, you will wither away like a dried reed, and you will bear no authority, and that you have will be taken from you, and you will be left poor and miserable, and become the offscouring of the earth, under the curse of the Almighty for your disobedience.

An Address by President Jedediah M. Grant, Delivered at the General Conference, in the Tabernacle, Great Salt Lake City, October 7, 1854.

This afternoon I have very little disposition to detain you long. My health is such, I would prefer hearing others rather than speak myself.

We have received much good instruction, and I feel that our spirits are refreshed, and cheered up. We have been edified during the Conference.

I like the remarks of Elder Orson Pratt this afternoon. I hope they will be listened to and obeyed.

I regret very much that our immigration this season are so few; though I rejoice on the other hand that the Elders abroad, and the general instructions of the Church, have been able to gather so many. We believe we have brethren here from different settlements, and lots of persons in this city, who are on hand to take into their employment three or four times as many people as have come in this season from the nations of the earth.

The first year we were located in the Valley we wanted a few teams sent out to help the emigration, and we had to use considerable exertion to get those few teams; but this year, all the servants of the Lord had to do was to make a call upon the people, through their Bishops, and all the teams we wanted were forthcoming, with flour and all necessary food, to send forth to help in our emigration.

I have seen the time, in Kirtland, Ohio, the first gathering place I went to, when you could have crowded the whole congregation into one room sixteen feet by eighteen; and these comprised all the Saints that were there. If we had sent up to Jackson County, and brought them all down, and had a house like this, there would have been just a little belt of people in front of the stand, and reaching part way up towards the opposite side of the room.

In the mountains, though it is difficult to gather the people here, though they come from the nations, and have the Atlantic to cross, and have to come from the different parts of the United States, we have got together a considerable body of people. However, there are as yet but few, comparatively. We are looked upon as feeble in the world, of but small height; but it is a very easy thing to bring in an emigration of four or five thousand; and we can bring wagons from different settlements, and the people who have come in are swallowed right up, as it were, so that in three or four weeks we cannot tell what has become of our immigration. They can come by thousands, and be dispersed throughout the Territory among the Saints, and find comfortable homes, and it is scarcely known and felt.

As to the Perpetual Emigrating Fund, to make it perpetual, you must replenish it, and not take from it—that would make it a short-lived thing. If you are aided by that Fund, throw the aid you have received back into the treasury, that it may be full, that we may be able to send for others. I have heard the President speaking that he designed to call upon individuals who are pretty well off here, who have friends in England, Scotland, Wales, Denmark, Germany, Italy, and I don’t know where, to operate with the Fund, and become a stay and a staff to it, and associate with it. For instance, here is such a man as father Russell, that has given his thousands; perhaps he knows of some family there he would like to bring here. He can send through the P. E. Fund for that family; and they shall be brought on this condition—that they labor for him, and assist him until they pay for their being brought here.

In Yankee land they make the boys pay for their bringing up; so they can pay for their bringing here, if I have spent the money for them. Some of you who want a gardener, or a farmer, launch out your gold, your cattle, your horses, your food, and your raiment, and deposit the means, and we will send over, and get the family, and that family will aid and assist you in your financial operations, and pay up the debt. I reckon that six or eight thousand in Utah could act upon this principle.

You who have been brought in here, labor, and throw back into the great purse what you have received, that we may bring double the number another year.

Our brethren in Pottawatomie County, four or five years ago, had a notion that they were going to get up a machine that would bring fifteen thousand at a load.

The idea of becoming a State in two or three years, when we have only got four or five thousand of an emigration! I do not wonder that the Latter-day Saints believe in the plurality of wives. Launch out your means to help us to bring the poor; if you do not, we will raise up the mountain boys ourselves. This piecemeal business of gathering Saints! We want it upon the wholesale principle. That’s the doctrine. I tell you, a few more boys breaking the crust of nations, like brother Carn, after a while, by driving their little wedges, will bring them over by nations.

A great many people who come here, when they do not find everything right handy—plenty of food, houses, and all other conveniences, are discouraged, and lose their energies. If you want to know something about the “Mormon” grit, remember what brother Carn said this morning; if he is whipped, he don’t stay whipped. You cannot discourage a real “Mormon.” It is necessary to raise up a certain stripe in the Valley, of the real “Mormon” grit, that those who come over here, and who have the whines and the grunts, may have the “Mormon” leaven among them to leaven the whole lump.

I do not know but the President will be calling for volunteers to operate with the Fund to bring more families here.

There are one or two more little items I wanted to speak about.

I have had one or two cases reported to me. For instance, some of our brethren who cross the plains, when they get here, are a little peevish, snappish, vexed, and quarrelsome. When the wind blowed the other day, a man got the servant girl to hold the tent pole, to keep it from failing, but she not being strong enough, down went the tent. The man then made a scourge out of a rope, and began to beat the girl, and beat her most unmercifully. I do not know whether that man is converted or not; but it makes me think of an old Baptist preacher in Virginia. He came and preached in a certain place; the next time he came round, a drunken man came staggering up to him and said, “Brother Jones, when you was last in our settlement, you converted my soul.” “Well,” said brother Jones, “I should think I did, for I do not believe the Lord had anything to do with it.” I am rather inclined to think it is possible that the girl whipper is yet unconverted. We like men here to learn how to treat their families, their cattle, and their homes, &c.

I am entirely of a lively disposition; I know not how to be low-spirited; I never knew what it was to be lonesome in my life. Some talk about being lonesome when they are alone; I know nothing about it. I never misuse a beast, and I am not inclined to misuse people; but when they are right mean, I like to work them up with my tongue once in a while. But the idea of people going to work to beat, and kick, and pound their cattle, horses, children, and everything around them, is nonsense. Good-natured feelings and good-natured conduct are worth a thousand of the opposite character. Do right, be kind and gentle. You have come in the midst of the people of God; you have come to unite with us in serving the mighty God of Jacob, and endeavor to do right.

When brethren start to come here, they are anxious to be in this place, but many of them, when they get here, see no charms in Zion. You can learn their spirits directly, for they are known by their associates. We have some High Priests, &c., who have been among us for years, and others who have come in lately, who like to associate with our enemies, those who have a sneering and malicious spirit. Talk about such persons having the “Mormon” spirit in them, and the light of the Holy Ghost, and yet love the world and the things of the world, and the spirit of the world, and the glory of the world, and the wickedness of the world! Some people can associate with those who laugh at the institutions of heaven, at the principles of eternity, and laugh to scorn the ministry of the people of God; they like to converse with them, and they love to be in their society; they love to have them around them. I would rather dig thistle roots and sego roots to live upon, and eat boiled hides, and drink the broth from them, than to take such enemies into my house, and board them; and rather than rent my house to such persons to live in, I would burn it up if they had lived in it, and have a new one. That is my grit. The filthy old building should never hold my family. I wish all the “Mormons” felt as I do, there would be a flame in Zion, and a fire in Jerusalem. I say, if all the “Mormons” felt as I do about those who laugh at our distresses, and when calamities come upon us, wag their heads and say, “Ha, ha! so would we have it,” they would think there was a furnace in Zion, and a flame in Jerusalem.

I want “Mormons” to feel like “Mormons,” to feel like Saints. I want a man of God to feel fired up with the Holy Ghost, and not place his affections upon the world, and the things of the world; but love your God, and your brethren that are poor and in distress, and who love God. Those high-minded hypocrites, who bow and scrape to get your dimes, let them go to where they belong, they and their dimes; that is the way I feel about them. I like to see the Saints of God fired up to help the poor, and bring them in here to strengthen the reins of Israel. I like to see them exert themselves to send forth the Gospel, and bring from the nations those who are humble, contrite, pure, and holy, and who are uncontaminated by the vices of the world. Go into the circles of high life, if you please; I know about the high and the low in the United States. Talk about high life! About converting many of that class and bringing them here! What will you bring? Those who believe the truth with difficulty. But the poor and needy, who are looked upon as the dross and offscouring of all things, are the best of all creation, and we want the best, the purest, and those that are the most holy, brought to Zion. But the breath of that person who rejects my God is like the upas tree to me—it is poi– sonous; I do not like it. I admit that I occasionally find some who have not been baptized, in whom there is a stripe of honor and goodwill which I like; but I speak generally of those who knowingly persecute the people of God, who reject the truth; I do not love them. I am like the old Indian, “Though I will forgive and forget, I always remember.” It is bred in my bones; I was raised up in the “Mormon” Church from my childhood; it is sweet to me, sweeter than the honey or the honeycomb; it is life and breath to me; it is eternal life, and I love it.

I do not like the person who sneers at “Mormonism,” and I do not like those who associate with such; they are no brothers, no sisters, nor friends to me. I fellowship those who love the institutions of God—who love the servants of God, and the truth of God and the principles of righteousness. But that class that sneer at the principles of the Gospel, and the institutions of the kingdom of God, who like to associate with the wicked and ungodly, are not my brothers, they are not my sisters, nor friends, nor the friends of God. But the person who seeks to convert the sinner, and bring him to the truth; I like that disposition. What I am at is this—not that I feel any different towards those out of the Church than the rest of you; there are a great many of the brethren and sisters who are poor devils. All Gentiles, in their eyes, are so good, so kind, so loving, so gentle, and so full of sympathy, that they cannot tell that there is any difference between them and the Latter-day Saints. Give me the man and the woman that can tell the difference between the devil and a Saint. Says one, “Most all of us can.” I tell you, you cannot. I see people on my right and on my left who can dwell and associate with the ungodly, drink into their spirit, and fall into the same condemnation as they do. Take a man who is pure, he sees the corruption of the ungodly. I do not like it; it has no spirit of Zion in it.

Newcomers, you will find men called Saints who are “land-sharks of Utah.” We have all kinds of men here, and we expect to have them; and if some of you who have been brought here by the Fund this year, are no better than many of those who were brought last season, you will whine; but for God’s sake, when you feel like whining, bite your tongue; and if you do not like to do that, use brother H. Kimball’s remedy—chew a piece of India rubber, and keep chewing it until you get the grunt out of you.

I do not wish to detain you. May the God of heaven bless you, and bless the Saints in every land and nation, that Israel may be gathered, and the Saints saved, which may God grant. Amen.

An Address by President Brigham Young, Delivered in the Tabernacle, Great Salt Lake City, October 6, 1854.

It is rather late in the morning to offer a lengthy discourse upon any particular subject; but I will give a text for others.

Unless we continue our Conference after the first day of the week, we shall not have time to instruct the people as fully as we should like to; but we will endeavor to do what we feel to be our duty in this matter.

I more particularly wish those who have lately come into this place, to consider the teachings that may be given upon the text. The greater part of those who have come across the plains this season, will no doubt attend this Conference; though, perhaps, a few of them may be necessarily absent, and a few have gone to other settlements.

I will comprise the text in a few words, though not exactly as it reads in the Bible, and will put it in the form of a question. My brethren, you who have been helped to this place by the Perpetual Emigration Fund—Will you do to your brethren as you would have, or wish, them to do by you in like circumstances?

Can you call to mind the time, when you have seen others emigrating to America—being helped away from poverty and distress? Can you recollect the days and weeks when at work, when walking abroad, and when at meetings, that your hearts have been full, and lifted to the Lord, in earnest supplication, to incline the hearts of your brethren in Zion to put forth their hands, and help you away from that country where hundreds and thousands are turned out of employment, in consequence of their embracing the Gospel—thus depriving them of labor, and consequently the necessary food for themselves and families?

Can you who have arrived here this fall, or who arrived one, two, and three years ago, think how you felt when you heard that a company was established, and means were being provided, to help the poor to this place? If you can, call to mind now the feelings you had then, and ask yourselves if you are willing to do to your brethren who are now in that country, as you wished to be done unto by those who emigrated before you; or whether you will do as many have done after they have arrived here.

Many brought here in former years by the Perpetual Emigrating Fund have wanted the highest wages for their labor, when they could not do half the amount of work that a man can do who has been here a few years. They have wanted to make themselves rich, or at least very comfortable, before they could think of paying their passage here. They must have a good house, and a fine garden; and by the time they have got that, they think they really need a farm.

They will say to themselves, “I must raise grain, for it is becoming dear, and there will be a high-priced market opened here for it by and by; grain is going to be in good demand, and I must have a farm; I must get poles to fence it; I must have my oxen; and I shall not pay what I owe the Perpetual Emigrating Fund yet. I want, at least, time to fence my farm, and I want so many cows that I can have a carriage to ride to my farm to see how my servants are getting on; and I must have horses,” &c., &c.

With a very few exceptions, no man has put forth his hand to pay the debts he owes the P. E. Fund.

I now ask you if you are willing to do what you have wanted others to do by you? Let the first thing you attend to be to pay the debt you owe the Fund. Do you say, “Well, shall we not get us a house?” No; live in your tents, or go into the woods, and bring down bushes and make bough houses as the Indians do, and say you will be satisfied with that until you have paid the debt you owe the poor. You do not owe it to me, nor to these my brethren; we have plenty. We have houses; we have enough to sustain ourselves. You do not owe it to any individual here, but you owe it to the poor who wish to come here; the debt is due to them alone. If you refuse to do this, would you not shut up the bowels of your compassion against the poor?

Be careful, brethren, that your eyes follow not after the riches of this world, to lust after them; I say, be careful, that you do not want a carriage, and then another, and so on, before paying your debt to the Fund. And if you are not careful, you will never be satisfied with earthly possessions, worlds without end.

I would like about six discourses preached upon this text, each about six hours long, if we had time, to see if we could remove the scales from the eyes of the people, and stir them up to faithfulness in keeping their covenants, and doing to others as they would have others do to them.

If any of the brethren are disposed, they can go into mathematical demonstrations on this subject; and can show to the congregation what the Fund would probably be another year, if all were faithful in paying back what they have received from it. If I were to guess, without entering into an examination of the books, I should judge that we would have between one and two hundred thousand dollars, with which to bring the poor to this place next season.

The Perpetual Emigrating Fund is a business transaction that increases; it is bound to increase, if men and women will be faithful to pay what they owe. The question may be asked, “Do you want the people to pay when they are suffering?” There is no such thing as suffering here. Is there a man, woman or child in this territory who cannot get what is necessary for them to eat without being forced to the necessity of stealing it? Is there a house in this city, or territory, that will refuse a hungry person a meal of victuals, when he has not been here long enough to earn his food? Every person acquainted with the circumstances and disposition of the people here will say. “No, there is not a family that would not impart to their brethren and sisters, to the passing stranger, and even to an enemy, to feed them.”

Again, how many invalids can you find here, or people who cannot do enough to maintain themselves? Very few.

Four years ago we commenced to lay our plans to sustain the poor, and take care of those who could not take care of themselves. We provided sixteen houses on one farm which we purchased, and had men selected to take care of those who could not sustain themselves; but there has not been a man or woman, a widowed lady or an orphan child who was old enough to speak for himself, that has been willing to occupy one of these houses, go to a farm, or live in a house that we purchased for them. They say, “We do not want to live there, for it was purchased for the poor.” We have never found a family that would acknowledge themselves so destitute as to live in a house we bought for the accommodation of the poor. “But,” say they, “if you will purchase a house for us close to the Tabernacle, we will live in it.”

For the last four years, we have fed, on an average, six hundred people, who come to the Tithing Office, and who never give us a dime for it: and yet they will not acknowledge themselves poor. There are also hundreds of persons in this city, and in other cities in the territory, who require the Bishops to help them, when at the same time they are able to drive a pretty good team, and occupy as good a house as I live in, and are able to have a good garden, and quite a farm. Yet they will go to the Bishops, and say, “Will you let me have a yoke of oxen?” or, “I wish, Bishop, you would let me have those horses; I do not know when I can pay you for them; I am poor;” or, “Will you let me have that carriage that has been put in on tithing? I do not know when I shall pay you for it; I have raised considerable wheat, but I want to get a quantity of clothing with that for my family this year; let me have the carriage anyhow, and I do not want you to ask me for the pay, or say anything about it.” Still we cannot find one family to acknowledge they are sustained by the Church, and own the name of being poor—who cannot sustain themselves. We have the proof on hand for this.

There is much said in the Bible with regard to the rich. In one place it is said, “It is hard for a rich man to enter into the kingdom of heaven;” but “blessed are the poor, for they shall inherit,” &c. Can you understand what the Lord means by these sayings, and others, by His Prophets and Apostles, touching the poor? He means simply this, “Those who have the good things of this world, and will put them to use in building up the kingdom of God on earth; will feed the hungry, clothe the naked, and do good with them; they are my people, saith the Lord.”

But let me tell you, poor men, or poor women, who have nothing, and covet that which is not their own, are just as wicked in their hearts, as the miserly man who hoards up his gold and silver, and will not put it out to use. I wish the poor to understand, and act as they would wish others to act towards them in like circumstances.

Let the brethren and sisters who have come in this season, as quick as the Lord puts anything in their possession, first pay the debts they owe the poor in foreign countries. They do not owe it here; it is merely paid into the treasury here, from which it is appropriated to bring the poor Saints of other countries to this place. You owe it to people that cannot help themselves; to those who may travel hundreds of miles, and apply to every mechanic’s shop or factory for em– ployment, to get a penny to buy a loaf of bread, and to no avail.

The Americans do not understand this; they have seen hard times it is true, but they never saw people as poor as they are in Europe. In the eastern countries of America, there are thousands who have hard fare, but they can get food in a way the poor of the old countries cannot. You who have come from there, know what it is; it has been before your eyes all your lifetime.

If the poor there are found asking for a meal of victuals, or soliciting the least help in the streets as vagrants, they are reported to the police; and what is next? They are taken and put into the house of correction, and made to work on the treadmill, and there, by their own weight, made to turn machinery constructed to grind sand and other substances. In these circumstances thousands of them die yearly. It is against the law in that country for them to be found begging, and in some places, if they are found begging a third time, they are put in the stocks.

As many of you may not know what the stocks are, I will try to describe them. You will see, by the side of the most public thoroughfares, or in the public market-places, two posts sunk firmly in the ground; from post to post there is a thick block of wood let into them and pinned fast; there is also another block above the first one, that is made to slide down upon it, where it can be made fast; there is a half circle made in each block, which, when they come together, form a round hole. In this hole the vagrant is made fast by the neck. The upper block is raised, he is made to put his neck between, it is then slid down, and made fast; and there they leave him, where he is obliged to stay as long as the officer is disposed to keep him.

Do you see any such things in any part of America? The brethren and sisters who have come from the old country will tell you that they have seen hundreds and thousands of men, women, and children, passing through the streets in that country, bowed down with hunger, and their faces pale as death, leaning perhaps upon a little stick they use for a walking cane, and passing slowly along to see if any person would give them something without asking for it.

Are any of our brethren there, in that situation? Yes; there are hundreds of them today who have not a morsel of food to put into their stomachs to sustain nature. Are any of them dying with want there? Yes; scores of them will die there before next March, for want of something to eat. Suppose they were here, they would only need to glean in your fields to obtain bread enough, and dig over your gardens again to get the potatoes you have left in the ground, which they would be glad to eat. You may as well abuse your own flesh, as to refuse to put forth your hands to assist the brethren who are thus situated in the old countries.

This text I want preached upon in this Conference, and how many more will be preached upon I do not know. I want the brethren who have come here this season, to do their duty.

Little occurrences may be told with regard to the gathering of the Saints. For instance, men or women put in a few pounds to bring them to these valleys, and the Perpetual Emigrating Fund pays the rest. When they get on the plains, the wagons break down. They begin to weigh up, and find a few hundred pounds over weight; they destroy their large boxes, or leave them on the plains; and in the operation find silks and satins that would twice pay their passage. After they arrive here, boxes of English goods are taken away from the camping ground, which have been smuggled here in the Fund train.

Woe to those who profess to be Saints and are not honest. Only be honest with yourselves, and you will be honest to the brethren. I want the brethren preached to upon this subject, and if they do not remember the instructions given, the sin will be at their doors, and not at ours.

It is not for men to rise in this stand and tell what will be in the Millennium, and what will be after the Millennium. That which pertains to everyday life and action, is what pertains to us; that the Saints here may know how to order their course before each other, and before the Lord; that they may be justified, and have the Spirit of the Lord with them continually. This is our Gospel, it is our salvation. You need to be instructed with regard to these items of everyday duty one towards another; and when you know how to be a Saint today, you are in a fair way to know how to be a Saint tomorrow. And if you can continue to be a Saint today, you can through the week, and through the year, and you can fill up your whole life in performing the duty and labor of a Saint.

This is our religion, and the Gospel of salvation, and is the salvation held out in the discourses we have been blessed with this morning; and I wish you to treasure them up, and profit by them.

I now request the Presidents of every Branch, and the Bishops and their Counselors throughout Utah, to hunt up those who are indebted to the Perpetual Emigrating Fund, and as fast as possible, collect their dues in available means, and forward the same to my office, even should you have to plan for them, or set them to work, that the Fund may increase, and the poor be delivered from oppression.

And I pray the Lord to bless our efforts for the accomplishment of this and every other good work, in the name of Jesus Christ. Amen.

An Address by President Brigham Young, Delivered at the General Conference, in the Tabernacle, Great Salt Lake City, October 6, 1854.

I do not wish to eradicate any items from the lecture Elder Hyde has given us this evening, but simply to give you my views, in a few words, on the portion touching Bishops and Deacons.

In Paul’s first epistle to Timothy, third chapter, he writes as follows—

“This is a true saying, If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the Church of God?) Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; Holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well.”

I have read this that your minds may be refreshed, and that you may know how it does read.

Instead of my believing for a moment that Paul wished to signify to Timothy that he must select a man to fill the office of a Bishop that would have but one wife, I believe directly the reverse; but his advice to Timothy amounts simply to this—It would not be wise for you to ordain a man to the office of a Bishop unless he has a wife; you must not ordain a single or unmarried man to that calling.

If you will read this chapter carefully, you will learn the qualifications necessary for Deacons and Bishops, and also for their wives.

I will simply give my views with regard to this matter, and then leave it.

I have no testimony from the Bible, neither have I from any history that I have any knowledge of, that a man was ever prohibited in the Church in the days of Paul from taking more than one wife. If any historian has knowledge to the contrary, let him make it known at a suitable time; but if such was the case it has not come to my knowledge.

I will now give you my reasons why it is necessary that a Bishop should have a wife, not but that he may have more than one wife. In the first place he is (or should be) like a father to his ward, or to the people over whom he presides, and a good portion of his time is occupied among them. Still he does not wish to be bound up, or flooded with cares of this world, so but that he can officiate in his office, and magnify it to acceptance.

The office of a Bishop is in his ward; and when he finds a man who is doing a good business as a farmer or a tradesman, and who has plenty around him, and is faithfully paying his tithing, he has no business there only to receive the tithing that man has to pay for the benefit of the kingdom of God; his business is more particularly in the houses of widows and orphans, and he is called to administer to them in righteousness, like a father.

Paul, knowing by observation and his own experience the temptations that were continually thrown before the Elders, gave instructions paramount to this—Before you ordain a person to be a Bishop, to take the charge of a Branch in any one district or place, see that he has a wife to begin with; he did not say, “but one wife;” it does not read so; but he must have one to begin with, in order that he may not be continually drawn into temptation while he is in the line of his duty, visiting the houses of widows and orphans, the poor, the afflicted, and the sick in his ward. He is to converse with families, sometimes upon family matters, and care for them, but if he has no wife, he is not so capable of taking care of a family as he otherwise would be, and perhaps he is not capable of taking care of himself. Now select a young man who has preserved himself in purity and holiness, one who has carried himself circumspectly before the people, and before God: it would not do to ordain him to the office of a Bishop, for he may be drawn into temptation, and he lacks experience in family matters; but take a man who has one wife at least, a man of experience, like thousands of our Elders, men of strength of mind, who have determination in them to preserve themselves pure under all cir– cumstances, at all times, and in all places in their wards. Now, Timothy, select such a man to be a Bishop.

A Bishop in his calling and duty is with the Church all the time; he is not called to travel abroad to preach, but is at home; he is not abroad in the world, but is with the Saints.

When you have got your Bishop, he needs assistants, and he ordains Counselors, Priests, Teachers, and Deacons, and calls them to help him; and he wishes men of his own heart and hand to do this. Says he, “I dare not even call a man to be a Deacon, to assist me in my calling, unless he has a family.” It is not the business of an ignorant young man, of no experience in family matters, to inquire into the circumstances of families, and know the wants of every person. Some may want medicine and nourishment, and to be looked after, and it is not the business of boys to do this; but select a man who has got a family to be a Deacon, whose wife can go with him, and assist him in administering to the needy in the ward.

These are simply my views in a few words on this subject, and always have been since I have reflected upon the doctrine that the fathers teach us in the Holy Scriptures. I will venture to say the view I take of the matter is not to be disputed or disproved by Scripture or reason.

I have no reasonable grounds upon which to say it was not the custom in ancient times for a man to have more than one wife, but every reason to believe that it was the custom among the Jews, from the days of Abraham to the days of the Apostles, for they were lineal descendants of Abraham, Isaac, and Jacob, all of whom taught and practiced the doctrine of plurality of wives, and were revered by the whole Jewish nation, and it is but natural that they should have respected and followed their teachings and example.

So much I wished to say to my brethren and sisters. We have had a splendid address from brother Hyde, for which I am grateful. I feel in my heart to bless the people all the time, and can say amen to brother Hyde’s last remarks. I know just as much about those matters as I want to know, and if I do not know more, it is because there is no more of it in the city. It is a hard matter for a man to hide himself from me in this Territory; the birds of the air, they say, carry news, and if they do not, I have plenty of sources for information.

I say to the congregation, treasure up in your hearts what you have heard tonight, and at other times. You will hear more with regard to the doctrine, that is, our “Marriage Relations.” Elder Hyde says he has only just dipped into it, but, if it will not be displeasing to him, I will say he has not dipped into it yet; he has only run round the edge of the field. He has done so beautifully, and it will have its desired effect. But the whole subject of the marriage relation is not in my reach, nor in any other man’s reach on this earth. It is without beginning of days or end of years; it is a hard matter to reach. We can tell some things with regard to it; it lays the foundation for worlds, for angels, and for the Gods; for intelligent beings to be crowned with glory, immortality, and eternal lives. In fact, it is the thread which runs from the beginning to the end of the holy Gospel of salvation—of the Gospel of the Son of God; it is from eternity to eternity. When the vision of the mind is opened, you can see a great portion of it, but you see it comparatively as a speaker sees the faces of a congregation. To look at, and talk to, each individual separately, and thinking to become fully acquainted with them, only to spend five minutes with each would consume too much time, it could not easily be done. So it is with the visions of eternity; we can see and understand, but it is difficult to tell. May God bless you. Amen.

A Lecture by President Orson Hyde, Delivered at the General Conference, in the Tabernacle, Great Salt Lake City, October 6, 1854.

Beloved Friends and Brethren—It appears to have fallen to my lot to be your speaker at this time, and to call your attention to a subject that was proposed in the former part of the day.

At the time I gave out the appointment for this evening’s meeting, my eye was fixed upon another person to deliver the lecture. I shall try to do the subject as good justice as my abilities, aided by the faith of the Saints and the Spirit of God, may enable me to do. I desire not only your candid and undivided attention, but I trust I shall also have your prayers, that the Lord may inspire me with those arguments and reasons that are well pleasing in His sight, that I may acquit myself before Him, if it may not be my good fortune to acquit myself so amply before you as my heart would desire.

While reflecting upon the subject of this evening’s lecture, those words occurred to my mind, which our Savior spake to the Jews, who considered themselves righteous, and looked upon others with distrust and disdain—in short, who looked upon others as sinners; to reprove them, he said, “Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.”

I do not know that I shall confine myself to this text particularly. Although I have repeated these words for the text, yet the text is not a guide at all times for the servant of God. It is the letter that killeth, we read, but it is the Spirit that giveth life. The Spirit of the Almighty is the agent by which His servants should ever be led.

The words contained in this Bible are merely a history of what is gone by; it was never given to guide the servant of God in the course he should pursue, any more than the words and commandments of God, given to a generation under one set of circumstances, would serve for another generation under another set of circumstances. There must be something to suggest or to draw forth the command to answer the circumstance under which we are placed at the time.

It is so with the servants of God. There is a Spirit that is ever ready, and points out, under varied and conflicting circumstances, the very course which the servants of God should pursue. The Bible is not a sufficient guide; it is only the history of the people who lived 1,800 years ago. The history of our Church in this day, presents the scenes and transactions of this people—the revelations and words of God to them; but if an individual living an hundred, or eighteen hundred, years hence, under different circumstances, were to adopt the history of this people for his guide in all things, he would not find it sufficient to answer the circumstances surrounding him.

Hence, it is the letter that killeth, and the Spirit giveth life. In the light of that celestial agent I ever hope to walk. I hope that it may be not only my helm and guide, but yours also, through all the labyrinths and windings of this mortal life, until we attain a standing upon ground celestial.

I have heard it remarked sometimes, by individuals who were not identified or connected with our Church, that if they could only be convinced that polygamy was true, they would become “Mormons” at once.

Do you believe the Bible? “Certainly I do,” says the inquirer. Did father Abraham and the ancient Patriarchs live in this relation, and practice this doctrine? You say they did. Then if what they practiced is true, you are bound to become a “Mormon,” upon your own hypothesis and reasons. But, gentlemen, if I knew that that was the all-convincing argument, and if that was the principal doctrine that alone influenced you to become a “Mormon,” I should at once say, let me never baptize such a person, let me never be the agent to bring such a person into the Church and kingdom of God.

God despises every character who would enter His Church for no other purpose than to criminally indulge his natural propensities. Then, gentlemen, do not indulge the expectation, if you should be convinced by the arguments. I may adduce in favor of the doctrine of polygamy, as it is called, that that will prove a sufficient groundwork for your faith. But where is the ground upon which to base your faith? Where shall you go to find out “Mormonism” from the foundation to the topstone, from the root to the uttermost branch in the tree? Begin at the beginning. If men wish to accomplish any work, they must begin at the beginning of that work, not in the middle of it, or at the end. I must begin at the beginning, and if I know that the first stone is laid upon a permanent foundation, I can then with safety add another to that already laid; but if I cannot lay the first stone upon ground that is solid—if I cannot lay it upon a rock, I may despair of ever rearing a fabric or superstructure that will resist the rain and winds that may be hurled against it by the power of nature. We must begin at the beginning, and not content ourselves by grasping at that which may be beautiful in illustration and enlist our attention, and begin to build upon it as a foundation. In such a case we may have branches, but we do not bear the root.

I know that this doctrine is made the subject of a great deal of ridicule. I know that the world at large who profess to be pious, or, if not pious, morally upright, look upon it as a damning sin, as a stain upon the bright escutcheon of their country, here in the very heart of the United States territory, surrounded by tall mountains; they consider it a dark spot in the country’s history. Many of the great politicians of the day view it in this point of light. Religionists are still more scrupulous—they regard it as a heinous and damning sin.

I always consider it my duty, under proper circumstances, to give a reason of the hope that is in me, with meekness and fear; and if I have imbibed a principle, and am unable to defend it upon the principles of truth, justice, equity, and true philosophy, I should consider I was walking in the dark.

Whenever truth is manifested by revelation to the servants of God, it never comes without a reason for it. When the light of revelation bursts upon the mind, it not only unfolds one principle, but many. For instance, to illustrate this idea, suppose this room were in total darkness, and we were seated as we now are, if a brilliant light were introduced in the midst of the room, it would enable us to see not only one person, but the whole multitude.

So it is with the light of revelation. When it bursts into the human mind, it not only reveals one principle, but casts a halo of light upon all connected with it. An individual thus favored, walks in the light of Jehovah’s countenance. I have a desire that in this light we may walk; and he whose eye is single, says the Savior, his whole body shall be full of light, and there is no darkness in him, nor occasion of stumbling.

What is the condition of the world at large, both religious and political, who regard us as being in the depths of sin, iniquity, and transgression? What are their customs? Go, if you please, to the large cities of every nation and clime. I have visited many of them in the four quarters of the earth, and in the islands of the sea. I have had some little experience in relation to these things, so far as common observation could give it to me, and I pretty well understand the manner of life of the world at large.

A man, for instance, who has the most riches, the man who can command the most wealth, I do not say this is the case with all, but it is the case with the majority—they not only have their wives and families with whom they publicly live and associate, but they also have in secret places their mistresses, whom they maintain not honorably, but under a cloak as it were. When by their illegitimate connections they are likely to increase their race, what means do they resort to, to save their credit, to keep their honor unsullied in the eyes of the multitude, to cover up their iniquity, hide their crimes, and smother their shame? A skillful practitioner is employed to destroy the embryo offspring. This is murder.

Nor is this the only means used to hide their shame, and save themselves from reproach. They may be successful in hiding their iniquity from the eye of man, but they cannot hide it from the eye of the Omnipotent Jehovah. Is there not a day coming when these acts will be searched out, and proclaimed abroad, and that, too, by a mind that penetrates the secret thoughts and intents of the hearts of the children of men? “What! Is there indeed such a day approaching?” Yes. It may be hid for a little season from the view of the wicked, but it is steadily approaching, and will come as a thief in the night; and those very persons, both male and female, who often throw out their anathemas against the “Mormons,” against their course, and manner of life, will be overwhelmed with it.

Then how will apply the words of our text—“Ye are they that justify yourselves before men; but God knoweth your hearts: for that which is well pleasing in the sight of men is an abomination to God.” What is well pleasing in the eyes of worldly men—men devoid of principle, and destitute of the righteousness of God? It is pleasing to them to hide and smother up anything that would tend to cast reproach and infamy upon their name. The blackness of their character they seek to conceal from the public gaze, and appear good Christians, and honorable men in society, men of principle, virtue, and integrity. If they can hide their shame, no matter what the expense or suffering caused in destroying the embryo coming into being. They care not to risk the life of her who would become a mother. All this is well pleasing in the eyes of unprincipled men, and that their iniquity should not come to light.

But that that is well pleasing in the sight of men, is an abomination in the sight of God. I will venture to say, that you may go into the most populous cities of the world, and you will find a considerable part of those who give tone to Christianity as it is in the world, standing in these miserable re– lations, under cover, and in secret. These things are true, and it is enough to pain the heart of the philanthropist, and wound the feelings of any man who is the friend of suffering humanity, to read their history, and observe their course. I would not follow them in all their filthy windings, were I able. Had I the discerning eye of an angel, or of a God, I would not wish to follow them up, and disclose to you the corruptions that are practiced in the world, and all under the cloak of popularity, shrouded by high standing, and worldly authority; and thus they are protected in their unlawful relations.

I am not disposed to charge home upon the lawgivers of our country things of this kind; I will not presume to do it; yet at the same time, if I can credit their own statements in relation to the acts of one another touching these matters, it is enough to make the nations blush and hide their heads in shame, from such miserable, MISERABLE, corrupt proceedings.

But we do not wish to sustain our own position upon the corruptions of others—our own position, as it is in the mind and revelations of God. God forbid that our faith should be founded upon the corruptions of the world. Our faith is founded upon the purity of the word of life, and there let it be grounded.

Well, now, friends and brethren, will you listen to me for a short time, and let me conduct you as far as I shall be able this evening, through the volume of inspiration that is universally acknowledged by all Christendom to be the word of God, the truth of heaven? Will you listen to some of the sayings contained in that book? And then say whether we possess the same spirit now that inspired the breasts of the ancients, whose history is penned upon these pages. Judge for yourselves whether it be so or not.

In the first place, then, we will look unto Abraham our father, and to Sarah who bore us, for if we are Christ’s, then we are Abraham’s seed, and heirs according to the promise. Let any story be told of my father whereby dishonor is laid to his charge, or let any reproach be cast upon my mother, and if the feelings of the loyalty of a son towards his parents dwell in my bosom I will resist all such reproach. No matter how sinful they might have been, their sins must not be portrayed before me. I look then unto Abraham as my father, and unto Sarah as my mother who bore me. How was it, then, with Abraham? He is said to be the father of the faithful, and the great head of the Church in the days of the Patriarchs, and the head of those who have been adopted into the covenant of Jehovah through the blood of His only begotten; for if we are Christ’s then we are Abraham’s seed, and heirs according to the promise. If, by the virtue of the Savior’s blood, our sins are washed away, we are the children of Abraham; we hail him as our father, and Sarah as our mother; he is the father of the faithful, he is the father of many nations. How was it with Abraham? Did he please God, walk before Him uprightly, and obtain this testimony that he pleased God, and obtain promises that no other man has obtained since the days of Abraham, the Son of God excepted? Jehovah promised that in him and in his seed all the nations of the earth should be blessed, as a pattern of piety, and as the great head of the Church. Because of his faithfulness in keeping the commandments of Jehovah on earth, he drew from on high this great promise. Who has lived since that time who has been thus blessed? I will venture to say not one. Then if we are his children, will we not do the works of faithful Abraham? So said the Savior, whoever spoke the truth, whoever declared the mind and will of his Father in heaven. Are we Abraham’s seed, or are we bastards and not sons? That is the question.

Let us see what Abraham’s works were. Abraham obtained promises. What promise have you obtained? What promise has the Christian world obtained? “Why,” says one, “the Bible is all full of promises made to the people of God long ago.” But what have the promises to the people of God long ago to do with us? Have we obtained promises to ourselves? There is the point. If our fathers obtained promises that they should be fed, and were fed, their eating and drinking does not satisfy my appetite. It satisfied them, but that has nothing to do with me, I want the same kind of substantial food myself. If Abraham obtained promises, I want to obtain promises also. “What! A man that has more than one wife obtain promises from God?” I tell you there were but few in olden times whoever did obtain promises from God, that had not more than one wife, if the Bible be true. There was David, and there was Solomon; there were the whole line of the kings of Israel. Says one, “That Old Bible was for the Jews, and has nothing to do with us; that is the Old Testament; and having more wives was according to their law, and according to their custom, but it does not apply to us; the Savior of the world is our great pattern, he is our great lawgiver.”

And how is it with him? Let us inquire. Did the Savior of the world consider it to be his duty to fulfil all righteousness? You answer, yes. Even the simple ordinance of baptism he would not pass by, for the Lord commanded it, and therefore it was righteousness to obey what the Lord had commanded, and he would fulfil all righteousness. Upon this hypothesis I will go back to the beginning, and notice the commandment that was given to our first parents in the garden of Eden. The Lord said unto them, “Multiply and replenish the earth.” I will digress here for a moment from the thread of the subject, and bring an idea that may perhaps have a bearing upon it.

The earth, you remember, was void and empty, until our first parents began at the garden of Eden. What does the term replenish mean? This word is derived from the Latin; “re” and “plenus;” “re” denotes repetition, iteration; and “plenus” signifies full, complete; then the meaning of the word replenish is to refill, recomplete. If I were to go into a merchant’s store, and find he had got a new stock of goods, I should say—“You have replenished your stock, that is, filled up your establishment, for it looks as it did before.” “Now go forth,” says the Lord, “and replenish the earth;” for it was covered with gloomy clouds of darkness, excluded from the light of heaven, and darkness brooded upon the face of the deep. The world was peopled before the days of Adam, as much so as it was before the days of Noah. It was said that Noah became the father of a new world, but it was the same old world still, and will continue to be, though it may pass through many changes.

When God said, Go forth and replenish the earth; it was to replenish the inhabitants of the human species, and make it as it was before. Our first parents, then, were commanded to multiply and replenish the earth; and if the Savior found it his duty to be baptized to fulfil all righteousness, a command of far less importance than that of multiplying his race (if indeed there is any difference in the commandments of Jehovah, for they are all important, and all essential), would he not find it his duty to join in with the rest of the faithful ones in replenishing the earth? “Mr. Hyde, do you really wish to imply that the im– maculate Savior begat children? It is a blasphemous assertion against the purity of the Savior’s life, to say the least of it. The holy aspirations that ever ascended from him to his Father would never allow him to have any such fleshly and carnal connections, never, no never.” This is the general idea; but the Savior never thought it beneath him to obey the mandate of his Father; he never thought this stooping beneath his dignity; he never despised what God had made; for they are bone of his bone, and flesh of his flesh; kindred spirits, that once basked in rays of immortality and eternal life. When he found them clothed upon and surrounded with the weaknesses of mortal flesh, would he despise them? No. It is this, I have seen men who became poor and miserable all at once, and then those who were their friends in the days of their prosperity turn from them, and scarcely deign to bestow them a look, it being too humiliating to associate with them in their poverty. But it was not so with the Savior; he associated with them in other spheres, and when they came here, descending below all things, he did not despise to associate with these same kindred spirits. “Then you really mean to hold to the doctrine that the Savior of the world was married; do you mean to be understood so? And if so, do you mean to be understood that he had more than one wife?”

The Christian world by their prejudices have driven us away from the Old Bible, so we must now appeal to the New Testament, for that seems to suit the prejudice of the people; though to me it is all alike, both the Old and New Testaments; for the scribe that is well instructed, brings out of his treasury things both new and old. This is my treasury, or rather, it is one of my treasuries, and what I cannot find there, I trust will come down from on high, and lodge in my heart. The gift of God is also my treasury, even the Holy Spirit.

Now suppose I should set out myself, and travel through the cities of the nation as a celebrated reformer, preaching revelations and sentiments as lofty as the skies, and rolling out ideas strange and new, to which the multitude were entirely unaccustomed; and wherever I went, suppose I had with me three or four women—one combing my head, another washing my feet, and another shedding tears upon them, and wiping them with the hair of her head. Suppose I should lean upon them, and they upon me, would it not appear monstrous in the eyes of the world? Would they ride me into Jerusalem upon our ass’s colt, and cast branches of the palm tree beneath my feet, shouting, “Hosannah, Blessed is he that cometh in the name of the Lord; Hosannah in the highest?” I guess they would give me a coat of tar and feathers, and ride me on a rail; and it is my opinion they would serve the Savior the same, did he go about now as he did eighteen hundred years ago.

There is an old prophecy of Isaiah, which I cannot stop to read, but you will find it in the 53rd chapter of his prophecies; read the whole of the chapter. This particular prophecy speaks of Christ all the way through. It is there said, “When thou shalt make his soul an offering for sin, he shall see his seed.” What constitutes the soul? The spirit and body of man united; for you know it is said in one place that so many souls were slain in the night by the angel of God. The immortal part was not slain, but a disunion of the mortal and immortal parts took place. When they shall make his soul an offering for sin, he shall see his seed. If he has no seed, how could he see them? “When they make his soul an offering for sin, he shall see his seed, and prolong his days, and the pleasure of the Lord shall prosper in his hand.” By and by the Prophet goes on to say, “And who shall declare his generation,” for his life is taken from the earth. If he had no generation, who could declare it? I told you there was an agent who would bring out every subject in bold relief, which is the Holy Ghost, who searcheth all things, even the deep things of God, and until that celestial agent should fire some man’s heart to declare his generation, it could never be made known. Who shall declare it? He could not, for he was cut off from the earth. I have noticed the prophecy of Isaiah, that portion of it which was fulfilled in the person of the Savior, for the Lord divided him a portion with the great, “and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.” Upon him was laid the iniquity of us all; he was numbered with thieves, and in his expiring moments he said, “Father, forgive them; for they know not what they do.” “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.” Now if one portion of this prophecy has been fulfilled, the other portion has, or will be.

How was it with Mary and Martha, and other women that followed him? In old times, and it is common in this day, the women, even as Sarah, called their husbands Lord; the word Lord is tantamount to husband in some languages, master, lord, husband, are about synonymous. In England we frequently hear the wife say, “Where is my master?” She does not mean a tyrant, but as Sarah called her husband Lord, she designates hers by the word master. When Mary of old came to the sepulchre on the first day of the week, instead of finding Jesus she saw two angels in white, “And they say unto her, Woman, why weepest thou? She said unto them, Because they have taken away my Lord,” or husband, “and I know not where they have laid him. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.” Is there not here manifested the affections of a wife. These words speak the kindred ties and sympathies that are common to that relation of husband and wife. Where will you find a family so nearly allied by the ties of common religion? “Well,” you say, “that appears rather plausible, but I want a little more evidence, I want you to find where it says the Savior was actually married.”

Have you ever read your Bibles? I must confess I have not read it for some time, but looked more to Him who rules on high, and to those who hold the words of life in the inspiration of the Holy Ghost; I look to them more frequently than to it. I have once memorized the Bible, and when anyone quoted one verse, I could quote the next. I have memorized it in English, German, and Hebrew, still I do not profess to be very familiar with it now, yet the sentiments and spirit of it are in my heart, and will be as long as I live, and still remain when I am gone to another sphere. When does it say the Savior was married? I believe I will read it for your accommodation, or you might not believe my words were I to say that there is indeed such a Scripture.

We will turn over to the account of the marriage in Cana of Galilee, and the mother of Jesus was there. Yes, and somebody else too. You will find it in the 2nd chapter of John’s Gospel; remember it and read it when you go home. “And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: And both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. His mother saith unto the servants, Whatsoever he saith unto you, do it. And there were set there six water pots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the water pots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, And saith unto him”—that is, the ruler of the feast saith unto the bridegroom, “Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.”

Gentlemen, that is as plain as the translators, or different councils over this Scripture, dare allow it to go to the world, but the thing is there; it is told; Jesus was the bridegroom at the marriage of Cana of Galilee, and he told them what to do.

Now there was actually a marriage; and if Jesus was not the bridegroom on that occasion, please tell who was. If any man can show this, and prove that it was not the Savior of the world, then I will acknowledge I am in error. We say it was Jesus Christ who was married, to be brought into the relation whereby he could see his seed, before he was crucified. “Has he indeed passed by the nature of angels, and taken upon himself the seed of Abraham, to die without leaving a seed to bear his name on the earth?” No. But when the secret is fully out, the seed of the blessed shall be gathered in, in the last days; and he who has not the blood of Abraham flowing in his veins, who has not one particle of the Savior’s in him, I am afraid is a stereotyped Gentile, who will be left out and not be gathered in the last days; for I tell you it is the chosen of God, the seed of the blessed, that shall be gathered. I do not despise to be called a son of Abraham, if he had a dozen wives; or to be called a brother, a son, a child of the Savior, if he had Mary, and Martha, and several others, as wives; and though he did cast seven devils out of one of them, it is all the same to me.

Well, then, he shall see his seed, and who shall declare his generation, for he was cut off from the earth? I shall say here, that before the Savior died, he looked upon his own natural children, as we look upon ours; he saw his seed, and immediately afterwards he was cut off from the earth; but who shall declare his generation? They had no father to hold them in honorable remembrance; they passed into the shades of obscurity, never to be exposed to mortal eye as the seed of the blessed one. For no doubt had they been exposed to the eye of the world, those infants might have shared the same fate as the children in Jeru– salem in the days of Herod, when all the children were ordered to be slain under such an age, with the hopes of slaying the infant Savior. They might have suffered by the hand of the assassin, as the sons of many kings have done who were heirs apparent to the thrones of their fathers.

History is replete with circumstances of neck-or-nothing politicians dyeing their hands in the blood of those who stood in their way to the throne or to power.

That seed has had its influence upon the chosen of God in the last days. The same spirit inspires them that inspires their father, who bled and died upon the cross after the manner of the flesh.

“Well, but,” says one, “there was certainly an injunction laid upon the Bishops in New Testament times, that they should have but one wife.” This is brought up as a great argument against the position the Latter-day Saints have taken. In olden times they might have passed through the same circumstances as some of the Latter-day Saints had to in Illinois. What would it have done for us, if they had known that many of us had more than one wife when we lived in Illinois? They would have broken us up, doubtless, worse than they did. They may break us up, and rout us from place to another, but by and by we shall come to a point where we shall have all the women, and they will have none. You may think I am joking about this, but I can bring you the truth of God to demonstrate it to you. I have not advanced anything I have not got an abundance of backing for. There is more truth than poetry in this as sure as you live.

The Bishops anciently, in their office and callings, had a great deal to do with temporal matters—serving tables, attending to the poor, &c. And inasmuch as so much trust was reposed in them of a temporal character, they were required to have a fair reputation, and must not stand in any relation that would in the least prejudice their reputation with the world of mankind.

In certain countries, plurality of wives is legal. Christendom think they are about everybody, and the “rest of mankind” are few and far between. I have traveled among nations and countries where this doctrine was tolerated by law, and I will venture to say, if we were to take a walk through the world tonight and find out those who are in favor of, or against, this doctrine, the majority would be in its favor. Could the whole world be assembled here before me, and a vote taken upon this subject, they would give us the right of conscience in this matter.

Has not the Muhammadan a right to be in favor of it? Did not God make him? And is not his right as dear to him as ours? Why should we set ourselves up as a little family of nations in Christendom, and say to the rest of the great family of the world, “You shall not do so and so, and you shall do this or that?” Why should we be restricted in this matter, while the great majority of the world decide in its favor?

Take this question up upon political principles, and what do the majority of the world say about it? They establish our right. Then take it upon the principles of natural philosophy, and the truth of our position is made still more apparent. Had I language to portray to the most delicate ear the principles of our existence, and the laws of our nature, the most stubborn skeptic would be obliged to yield to the power of truth. I might take up the subject in this point of light, but I will forbear, I will spare you. If I had a congregation of men, I would not spare them one whit.

The Bishop is to be the husband of one wife. And as for old Paul, everybody says he lived and died a bachelor; but he said all things were lawful for him, and that he had power to lead about a sister, a wife, as well as other Apostles, and as the brethren of the Lord, and Cephas. Paul did not make known all things, for all things were not lawful to tell. He said himself, he knew a man that was caught up to the third heavens, and heard things unlawful to utter. If he did not take a wife, and multiply, and replenish the earth, he did not fulfil the first great fundamental law of nature.

There are many living now who are bachelors. I do not complain of the very old men, for they cannot help themselves at all times, but I am going to complain of the old bachelors; and I tell you what it is, if you do not step forward and marry, and try to carry on the great work of Jehovah, it will be left for a better man to do than you. [Voice in the stand, “There is but one old bachelor in the Territory, and he has gone to the States.“] O! I beg your pardon; President Young says he does not know of but one old bachelor in all the Territory of Utah, and he has gone to the States; therefore I have nothing more to say on this particular point. Look abroad, upon the world at large, and how many are there who are too niggardly to take a wife, and support her and her offspring honorably, and rear up a family that will reflect honor upon them in their old age! No—they cannot afford to do this, but they go where they can gratify their fleshly desires, leaving the consequences altogether with the confiding females whom they dishonor, and who in that state despair of ever being reinstated in society with a good character, give themselves to prostitution, and in rottenness go down to a premature grave with ten thousand curses on the heads of their deceivers.

Do you suppose these things are going to escape the all-seeing eye of the Great Jehovah? And will He not visit the guilty sensualist with a dreadful punishment? He will. Why not in honorable wedlock raise up offspring to glorify God? Why this niggardly disposition? No wonder the Lord Almighty sends the pestilence to lay them waste, and reduce nations and cities to ruins.

Brethren and sisters, it is for us to have the light of truth shining in our eyes, and honor that truth in all our intercourse with one another.

The Bishop shall have but one wife. If you were in a country where only one wife is allowed by law, then you would be obliged to have but one. What shall I say? A Bishop in England, where he knew polygamy to be contrary to law, must have but one wife; if you want another, and the law will not allow it, you must go where it is allowed by law. It was the case with the Bishops in olden times. We must submit to the laws of man until he shall reign whose right it is to reign.

This is the cord that shall revolutionize the whole world, and it will make the United States tremble from the very head to the foot; it is like leaven hid in three measures of meal until the whole is leavened. There is such a tide of irresistible arguments that, like the grand Mississippi, it bears on its bold current everything that dares to oppose its course.

Says one, “Why is it that men in your society may have more than one wife? What is the policy of it?” The men of God who hold the priesthood of heaven, and imbibe the light of the Holy Ghost, have the privilege and right. Now let me illustrate one thing, and let me bring it home to you. There may be some under the sound of my voice that the case will fit. Some man will perhaps marry a wife of his youth. She dies—he loved her as he loves himself, and her memory ever lingers about his heart. He marries another, and she dies, and he loved her equally as well. He marries a third, and so on, and he loved them all. By and by he dies, and he dies with devoted affection and love to them all.

Now in the resurrection, which of those wives will he claim? There is no difference in his love to any of them, and they have all perhaps borne children to him. He loves the children of one mother as well as the children of another. What say you? Which shall he have in the resurrection? Why, let him have the whole of them. To whom are they nearer allied?

There is a case opposite to this, where a woman married a husband, and he died, and so on, until she was married to seven husbands, and then she died. The question was asked the Savior, “Whose wife will she be in the resurrection!” for they all had her. The Savior gave a curious answer. Says he, “In the resurrection they neither marry, nor are given in marriage, but are as the angels of God.” Now tell me how the angels are in heaven, and then we shall have the secret.

It is said, “In the last days, saith God, I will pour out of my spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall see visions, and your men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my spirit; and they shall prophesy.” You are praying every day, “Thy kingdom come, and thy will be done on earth as it is in heaven.” You never can know how it is done in heaven, unless you can see it by vision; or the kingdom, when it does come, unless it is revealed to you by the spirit of prophecy, or in dreams and visions; then you know it.

This is the benefit of dreams and visions, although this power is lightly spoken of, and repudiated in the Christian world. The revelation of the Almighty from God to a man who holds the Priesthood, and is enlightened by the Holy Ghost, whom God designs to make a ruler and a governor in His eternal kingdom is, that he may have many wives, that when he goes yonder to another sphere he may still continue to perpetuate his species, and of the increase of his kingdom and government there shall be no end, says Daniel. How does the kingdom of God increase, but by the increase of its subjects? Everything increases, everything multiplies. As brother Benson said this morning, even the mosquitoes of Nebraska increase and multiply. If they do, why not high orders of the creation have a better right? These mosquitoes and insects are the result of a fallen world, but by and by there will be nothing to hurt or destroy in all God’s holy mountain.

These men of God who are married here by the authority of heaven are sealed on earth and in heaven. The good old book says, that which is sealed on earth is sealed in heaven; and whosoever sins ye remit on earth shall be remitted in heaven, and whatsoever ye bind on earth shall be bound in heaven. That Priesthood that has not this power is no better than a rope of sand. The true Priesthood alone possesses it. The Priesthood that has not this power is a mock Priesthood, and not the Priesthood of the Almighty. Little did the world know when they treated the Savior as they did, that he held their destiny in his hands; the world knew him not; he came to his own and they received him not; but the time will come that they will know him, and the power of his Priesthood.

When the servants of God and their wives go to heaven there is an eternal union, and they will multiply and re– plenish the world to which they are going.

It is not every man in the United States that can be the president, or that can be a governor, or a judge, but all are within the pale of the government of the United States, though they do not all bear rule; many are called, and few are chosen. But in yonder world those who bear the Priesthood, and by their faith and obedience obtain the sanction of the Almighty, they are sealed on earth and in heaven, and will be exalted to rule and govern forever; while those who would not listen to the holy commandments, and died without having a wife sealed to them, are angels; they are lower spirits, and servants to them that rule. Therefore, this family of old, which the Savior spoke of, saying, “In the resurrection they neither marry, nor are given in marriage,” are not Gods, but angels, who neither marry nor are given in marriage, while the men that magnify their callings are they that bear rule, and hold dominion, and receive their crown, and are one with the Savior, as he is one with the Father. Hence, he that is faithful over a few things shall be made ruler over many things.

I have a few words more to say, and a great deal more can be said; for I have only just dipped into the subject a little. I want to say a few things more, and perhaps this is the most fitting occasion on which they could be said. You never see a “Mormon” man who bears the Priesthood, unless it is some characters that only bear it in form, who are devoid of principle, who have transgressed, and have escaped being dealt with—I say you never see a true-hearted “Mormon” man running after a lewd woman; but there are women among the Latter-day Saints who are loose in their conduct, notwithstanding they have embraced the Gospel. We only wish to apply this where it belongs; do not any of you have your feelings hurt, for God knows I would hold the virtuous and good as sacred as I would my own life. At the same time I am bound to speak in plainness, and I feel that the Spirit is on me now, I am warmed with it, and it presses me to speak on this subject, and to speak it out. There are families in this town that have bowed externally to the yoke of Christ, but they are as corrupt as hell, and I can point where they are, in what direction they dwell. When I approach their habitations, I feel that they are an abomination in my sight. “Have you any tangible evidence of this?” Yes, I have, and more than I want, which I shall keep to myself, but the day will come when it will all come out. Do you see “Mormon” men running there? No. Wherever you find a house among the Latter-day Saints where no “Mormon” men go, you may know it is not all sound in Denmark. I will tell you whom you see there in particular—men who fear not God nor regard man. What have I got to say concerning women that will come into the Church and kingdom of God, and bring dishonor upon themselves, and endeavor to bring it upon the whole Church, by cohabiting with those cursed scapegraces who are passing through here to California, who make their boast of what they did in Great Salt Lake City? I know their secret talk in their chambers, for the Spirit of God searcheth all things. It may not be with me to the same extent all the time, but sometimes the whole vision of my mind is lit up, and I see and understand it all.

I am going to say something upon those who dishonor the Church and kingdom of God in this way. I will tell you what shall happen to those men and women who commit lewdness, and go and boast of it, and laugh in the face of heaven. The day shall come when their flesh shall rot upon their bones, and as they are walking it shall drop, and become a nauseous stink upon the highway. Now go and boast that you can get all you want for a dress pattern, or a yard of ribbon; go and boast of it, and the Lord Almighty shall curse you all the day long. [Voice in the stand, “Amen.“] And when you step, chunks of your flesh shall drop off your bones, and stink enough to sicken a dog.

I speak this to both men and women that practice this iniquity in the midst of this people; and if you do not refrain from such intercourse, this prediction shall begin to take effect, and by this you shall know whether I have spoken in the name of the Lord, or in the name of Orson Hyde. For such abominable practices to come in our midst under the robes of sanctity, because there are liberal, holy, and righteous principles practiced by the Saints, I say, curse their habitation and their persons; and if this is your mind, let all Israel say amen. [The whole of the congregation at the top of their voices said, “Amen!“] And let these contemptible wretches feel the “Mormon” spirit, not by “Mormon” hands, but by the power of God on high.

I feel charged with the Holy Ghost sent down from heaven, and it burns in my heart like a flame, and this is the testimony I bear. If I do mingle in the streets with the crowd to engage in business as any other man, I am not always asleep, and insensible to what is passing around me. I do not profess to know a great deal, but some things I do know, and some things I do not know.

I have endeavored to illustrate this subject for the benefit of the honest inquirer. I have only just touched it, endeavoring to throw out a few hints for your consideration, that you may know we are not without some reason for our faith and practice touching the subject of polygamy. I wish you to mind the admonition I have given. I have given it to you in faith; I have given it to you regardless of consequences, for I ask no odds of anybody, except of my Father in heaven, and of my brethren whose hearts I know to be pure; and I want to be identified with them in time and in all eternity, and with my sisters too; and wish to be exalted with them, and they with me, where the Saints may join hands after passing through much tribulation, and gaining crowns, to rejoice together forever and ever.

I feel as though I had borne a faithful testimony, and I now say, in the presence of God and angels, that I have given the guilty persons warning, and my garments are clean from your blood. Take warning, and never do a thing that will throw dishonor upon the Saints of the Most High.

May God add His blessing, and preserve us to His heavenly kingdom, which may He grant. Amen.