Discourse by President John Taylor, delivered in The Tabernacle, Ogden City, Sunday Morning, July 18, 1880.

I am pleased this morning to have the opportunity of meeting with the Saints in this place. If you will try to be still, I will endeavor to lay before you a few principles on the subject, concerning which your President enquired of me a few days ago. It seems that there have been, somewhere in this Stake, difficulties existing between the Bishop of a Ward and certain members of his Ward. Failing to arrive at an amicable settlement, the parties appealed, against the Bishop, to the High Council. President Peery sent a telegram desiring my answer to the question—“Whether a High Council had authority to try a Bishop.” I could have answered yes, and I could have answered no, to that question; but it was a matter that would require some explanation, and on which the brethren, in many instances, are not very well informed. I knew it would be almost useless to give an answer of that kind, without making some little explanation thereto, because there are some things with which more than one truth is connected.

If you were to ask me whether I am dressed in woolen clothes or cotton, I could not give you an answer, in the simple words yes or no, because part of them are woolen, part of them cotton, and part of them linen; and I should need time to explain.

There are many questions pertaining to the Priesthood, which cannot be answered categorically without further explanation, and as this is a conference, I wish to make a few remarks concerning some of them; but I do not propose to enter into all the details of these matters; there would not be time, nor half time, nor a quarter time. I simply propose to make a few remarks in regard to the question which was asked me by your President.

I will here read on this subject a passage which people take up sometimes, without understanding it, and, consequently, when they do so, they are apt to make quite a number of mistakes. The passage to which I will refer you, is the 22nd verse of the 68th section, in the Book of Doctrine and Covenants. After reading it, you would think you had got the whole answer, but then you might not have it, although you might think you had.

“And again, no bishop or high priest who shall be set apart for this ministry shall be tried or condemned for any crime, save it be before the First Presidency of the church.”

Now, does not that look very plain? It does, when apart from the context, and if we do not exam– ine the other parts associated therewith. I will further read some more pertaining to this matter, which will be found in the Book of Doctrine and Covenants, page 249, section 68.

“Ver. 14. There remain hereafter, in the due time of the Lord, other bishops to be set apart unto the church, to minister even according to the first;

“15. Wherefore they shall be high priests who are worthy, and they shall be appointed by the First Presidency of the Melchizedek Priesthood, except they be literal descendants of Aaron.

“16. And if they be literal descendants of Aaron, they have a legal right to the bishopric, if they are the firstborn among the sons of Aaron;

“17. For the firstborn holds the right of the presidency over this priesthood, and the keys or authority of the same.”

Now, I desire to draw your attention to one thing very distinctly, that you may comprehend—“For the firstborn holds the right of presidency over this Priesthood.” Over what Priesthood? The Bishopric. There is a Presidency in that Priesthood; and this firstborn of the literal descendants of Aaron would have a legal right to that Presidency. No man has a legal right to this office, to hold the keys of this Priesthood, except he be a literal descendant of Aaron, and the firstborn among his sons. Then, he would have a legal right to it. I could tell you the reason why, but it would take too long a time; and these things will be spoken of hereafter more fully. But I wish to speak of one or two leading principles pertaining to this subject; and as a High Priest of the Melchizedek Priesthood has authority to officiate in all the lesser offi– ces, he may officiate in the office of Bishop, when no literal descendant of Aaron can be found, and it is stated, “And they shall be set apart under the hands of the First Presidency of the Melchizedek Priesthood.” To what authority? To what power? To what calling? To what Bishopric? To the Presiding Bishopric. This is what is here referred to:

“Ver. 20. And a literal descendant of Aaron, also, must be designated by this Presidency, and found worthy, and anointed, and ordained under the hands of this Presidency, otherwise they are not legally authorized to officiate in their Priesthood.

“21. But, by virtue of the decree concerning their right of the priesthood descending from father to son, they may claim their anointing if at any time they can prove their lineage, or do ascertain it by revelation from the Lord under the hands of the above named Presidency.”

Without that the Presiding Bishop could not be set apart, because there is where the authority is placed.

“22. And again, no bishop or high priest who shall be set apart for this ministry shall be tried or condemned for any crime, save it be before the First Presidency of the church;”

In regard to what ministry? Why the Presidency of the Aaronic Priesthood. That is what is here spoken of.

“23. And inasmuch as he is found guilty before this Presidency, by testimony which cannot be impeached, he shall be condemned;

“24. And if he repent he shall be forgiven, according to the covenants and commandments of the church.”

Now, then, I will read you something more on the same subject, which will be found in the Book of Doctrine and Covenants, page 383, section 107.

“Verse 1. There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood.

“2. Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great High Priest.

“3. Before his day it was called the Holy Priesthood, after the Order of the Son of God.

“4. But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood.

“5. All other authorities or offices in the church are appendages to this priesthood.

“6. But there are two divisions or grand heads—one is the Melchizedek Priesthood, and the other is the Aaronic or Levitical Priesthood.

“7. The office of an elder comes under the priesthood of Melchizedek.

“8. The Melchizedek Priesthood holds the right of presidency, and has power and authority over all the offices in the church in all ages of the world, to administer in spiritual things.”

Now here is a principle developed that I wish to call your attention to, and that is, that it is the especial prerogative of the Melchizedek Priesthood, and has been “in all ages of the world, to administer in spiritual things,” and to have the right of presidency in those things.

But then, here is another distinction that I wish to call your attention to, at the same time, which is found in the next verse:

“9. The Presidency of the High Priesthood, after the order of Melchizedek, have a right to officiate in all the offices in the Church”—spiritual or temporal.

But there is a difference between the general authority of the Melchizedek Priesthood and the one that is designated, which presides over them all: and that which presides over the whole has the right to administer in all things. The Aaronic Priesthood is an appendage unto the Melchizedek Priesthood, and is under its direction

I mention these things that you Bishops, and you Seventies, and you High Priests, and you Elders, and you High Councilors, and you Presidents of Stakes and Councilors, may comprehend the position of things, as here indicated; and, as was said formerly, I think it was by Paul, “that you may be able to rightly divide the word of truth, and give to every man his portion in due season.” These principles are written here, and are very plain, if they are understood, but if not understood, then they are mysterious, and it is required of us to make ourselves acquainted with the principles inculcated and herein developed. The things which I have mentioned are plain to the minds of all intelligent Latter-day Saints, who have studied the Doctrine and Covenants on these points.

“Verse 10. High priests after the order of the Melchizedek Priesthood have a right to officiate in their own standing, under the direction of the presidency, in administering spiritual things, and also in the office of an elder, priest (of the Levitical order), teacher, deacon, and member.”

That is the reason why, as soon as they possess this Priesthood and right, if they are appointed to any particular office in the Church, they have a right to administer in that office.

I will now speak a little upon the High Priesthood. This High Priesthood, we are told, has held the right of Presidency in all ages of the world. But there is a difference between the general powers of the Priesthood, and the particular office and calling to which men are set apart; and you, when I tell you, will understand it very easily. For instance the Presidency of the Priesthood, or the Presidency of the Church, are High Priests. The Twelve are High Priests. The Presidents of Stakes and their Counselors, the High Council of a Stake, and of all the Stakes, are High Priests. The Bishops are ordained and set apart through the High Priesthood, and stand in the same capacity; and thus Bishops and their Counselors are High Priests. Now, these things you all know. There is nothing mysterious about them.

There is another question associated with this matter. Because a man is a High Priest, is he an Apostle? No. Because a man is a High Priest, is he the President of a Stake, or the Counselor to the President of a Stake? No. Because he is a High Priest, is he a Bishop? No, not by any means. And so on, in all the various offices. The High Priesthood holds the authority to administer in those ordinances, offices, and places, when they are appointed by the proper authorities, and at no other time; and while they are sustained also by the people. Now these are the distinctions which I wish to draw, simply to classify them. And when there is anything said about a High Priest, you say, “I am High Priest, and if such a man has authority, I have it!” You have if you have been appointed to it, or you have not if you have not. You have it if you are appointed to fill the office, and are properly called and set apart to that office; but unless you are, you have not got that office, but still you are a High Priest; and “High Priests after the order of the Melchizedek Priesthood have a right to officiate in their own standing under the direction of the Presidency, in administering spiritual things;” but they must be under that direction or Presidency. Now here is where the question comes in. Is it not plain when you look at it? To me it is very distinct and pointed, and it is to you who are intelligent and have studied these things. It is not because a man holds a certain class of Priesthood that he is to administer in all the offices of that Priesthood. He administers in them only as he is called and set apart for that purpose. Hence, as you are organized here, you have a Presidency. They were presented here for you to vote upon, and after that they were set apart to administer in that office. But supporting Brother Peery and his counselors had not been called and set apart, would they have a right to administer in the office of the Presidency? No, they would not; and you can all see it when you reflect upon it.

Now, then, as we have read, a High Priest, after the order of the Melchizedek Priesthood, has the right to administer under the direction of the Presidency, in all spiritual things, and also in the office of an Elder, Priest, Teacher, Deacon, and member. And in the following verses we read that:

“11. An elder has a right to officiate in his stead when the high priest is not present.

“12. The high priest and elder are to administer in spiritual things, agreeable to the covenants and com– mandments of the church; and they have a right to officiate in all these offices of the church when there are no higher authorities present.

“13. The second priesthood is called the Priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations.

“14. Why it is called the lesser priesthood is because it is an appendage to the greater, or the Melchizedek Priesthood, and has power in administering outward ordinances.

“15. The bishopric is the presidency of this priesthood, and holds the keys or authority of the same.” We will read a little further:

“16. No man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant of Aaron.”

That is, he has no legal right; but in regard to certain conditions pertaining to this right, I do not propose to enter into an investigation this morning.

“Verse 17. But as a high priest of the Melchizedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power by the hands of the Presidency of the Melchizedek Priesthood.”

To what power? To hold the keys of this Priesthood, and to preside over the Aaronic Priesthood.

“Verse 18. The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church—

“19. To have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant.

“20. The power and authority of the lesser, or Aaronic Priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments.

“21. Of necessity there are presidents, or presiding officers growing out of, or appointed of or from among those who are ordained to the several offices in these two priesthoods.

“22. Of the Melchizedek Priesthood, three Presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the church, form a quorum of the Presidency of the Church.

“23. The twelve traveling councilors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world— thus differing from other officers in the church in the duties of their calling.

“24. And they form a quorum, equal in authority and power to the three presidents previously mentioned.

“25. The Seventy are also called to preach the gospel, and to be especial witnesses unto the Gentiles and in all the world—thus differing from other officers in the church in the duties of their calling.

“26. And they form a quorum equal in authority to that of the Twelve special witnesses or Apostles just named.

“27. And every decision made by either of these quorums, must be by the unanimous voice of the same; that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other—

“28. A majority may form a quorum when circumstances render it impossible to be otherwise—

“29. Unless this is the case, their decisions are not entitled to the same blessings which the decisions of a quorum of three presidents were anciently, who were ordained after the order of Melchizedek, and were righteous and holy men.

“30. The decisions of these quorums, or either of them, are to be made in all righteousness, in holiness, and lowliness of heart, meekness and long suffering, and in faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness and charity;

“31. Because the promise is, if these things abound in them they shall not be unfruitful in the knowledge of the Lord.”

Again, we read in the same section, page 389:

“Verse 60. Verily, I say unto you, saith the Lord of Hosts, there must needs be presiding elders to preside over those who are of the office of an elder;

“61. And also priests to preside over those who are of the office of a priest;

“62. And also teachers to preside over those who are of the office of a teacher, in like manner, and also the deacons—

“63. Wherefore, from deacon to teacher, and from teacher to priest, and from priest to elder, severally as they are appointed, according to the covenants and commandments of the church.

“64. Then comes the High Priesthood, which is the greatest of all.

“65. Wherefore, it must needs be that one be appointed of the High Priesthood to preside over the priesthood, and he shall be called President of the High Priesthood of the Church;

“66. Or, in other words, the Presiding High Priest over the High Priesthood of the Church.

“67. From the same comes the administering of ordinances and blessings upon the church, by the laying on of the hands.

“68. Wherefore, the office of a bishop is not equal unto it; for the office of a bishop is in administering all temporal things;

“69. Nevertheless a bishop must be chosen from the High Priesthood, unless he is a literal descendant of Aaron;

“70. For unless he is a literal descendant of Aaron he cannot hold the keys of that priesthood.”

You see the keys of this Priesthood are specifically mentioned whenever the Presidency is mentioned; and whenever the rights of the literal descendants of Aaron are mentioned, it is to hold the keys of this Priesthood.

“Ver. 71. Nevertheless, a high priest, that is, after the order of Melchizedek, may be set apart unto the ministering of temporal things, having a knowledge of them by the Spirit of truth;

“72. And also to be a judge in Israel, to do the business of the church, to sit in judgment upon transgressors upon testimony as it shall be laid before him according to the laws, by the assistance of his counselors, whom he has chosen or will choose among the elders of the church.

“73. This is the duty of a bishop who is not a literal descendant of Aaron, but has been ordained to the High Priesthood after the order of Melchizedek.

“74. Thus shall he be a judge, even a common judge among the inhabitants of Zion, or in a stake of Zion, or in any branch of the church where he shall be set apart unto this ministry, until the borders of Zion are enlarged and it becomes necessary to have other bishops or judges in Zion or elsewhere.

“75. And inasmuch as there are other bishops appointed they shall act in the same office.

“76. But a literal descendant of Aaron has a legal right to the presidency of this priesthood, to the keys of this ministry, to act in the office of bishop independently, without counselors, except in a case where a President of the High Priesthood, after the order of Melchizedek is tried, to sit as a judge in Israel.

“77. And the decision of either of these councils, agreeable to the commandment, which says:

“78. Again, verily, I say unto you, the most important business of the church, and the most difficult cases of the church, inasmuch as there is not satisfaction upon the decision of the bishop or judges, it shall be handed over and carried up unto the council of the church, before the Presidency of the High Priesthood.”

“79. And the Presidency of the council of the High Priesthood shall have power to call other high priests, even twelve, to assist as counselors; and thus the Presidency of the High Priesthood and its counselors shall have power to decide upon testimony according to the laws of the church.”

“80. And after this decision it shall be had in remembrance no more before the Lord; for this is the highest council of the church of God, and a final decision upon controversies in spiritual matters.”

“81. There is not any person belonging to the church who is exempt from this council of the church.”

“82. And inasmuch as a President of the High Priesthood shall transgress, he shall be had in remembrance before the common council of the church, who shall be assisted by twelve counselors of the High Priesthood;

“83. And their decision upon his head shall be an end of controversy concerning him.”

“84. Thus, none shall be exempted from the justice and the laws of God, that all things may be done in order and in solemnity before him, according to truth and righteousness.”

I will read you a little more on this subject:

(Doctrine and Covenants, sec. 124, page 431.)

“Ver. 20. And again, verily I say unto you, my servant George Miller is without guile; he may be trusted because of the integrity of his heart; and for the love which he has to my testimony I, the Lord, love him.

“21. I therefore say unto you, I seal upon his head the office of a bishopric, like unto my servant Edward Partridge, that he may receive the consecrations of mine house, that he may administer blessings upon the heads of the poor of my people, saith the Lord. Let no man despise my servant George, for he shall honor me.”

I would remark here that Edward Partridge was the first Bishop of the Church, and that he was appointed at an early day to go to the land of Zion, and to preside over the Bishopric in that district of country. He was to purchase lands for the people that should gather there; he was to receive the consecrations of the people when they should present themselves to him; he was to divide up the inheritances for the people, and to sit as a common judge in Israel and hence he held charge, not as the Bishops do here, over a particular Ward, but over the whole of that district of country in the land of Zion. I would remark, again, that Bishop Whitney was chosen and set apart as a Bishop, to manage the affairs in Kirtland, Geauga County, Ohio, and not only there, but to preside over all affairs associated with that Bishopric in all of that country, and occupied the position of a general Bishop, presiding over a large district of country, the same as Edward Partridge did in Zion. But these are not what we call presiding Bishops. In the same revelation that George Miller was called to occupy the place of Edward Partridge, and to hold the same kind of Bishopric that he held, we find that there was a Presiding Bishopric appointed.

“141. And again, I say unto you, I give unto you Vinson Knight, Samuel H. Smith, and Shadrach Roundy, if he will receive it, to preside over the bishopric.”

Now, I have briefly laid before you some ideas pertaining to these matters. I will explain them a little further. I will say that the Bishopric is a good deal like the High Priesthood in the position that it occupies. There have been men who, under the Bishopric, have been appointed to fill various offices in the Church, and at different times. I have told you, already, the nature of the office which Bishop Partridge held, the nature of the office which Bishop Whitney held; and then there were other men who did not hold the same kind of Bish– opric that they did. For instance, there was Bishop Alanson Ripley, whom many of you know, who lived back in Nauvoo; and other Bishops were appointed in some Stakes that were then organized. And as it requires the direction of the Presidency of the Church to regulate these general Bishoprics, such as Brother Partridge held, and such as Brother Whitney held, and also being appointed by the Presidency, they have a right to be tried and have a hearing before them. But that does not apply to all Bishops, or to all men who may be placed under different circumstances. For instance, you have here in this Stake of Zion, quite a number of Bishops. How far does their authority extend? It extends to the boundary of each of their respective Bishoprics. No further. You all know that—over their Wards where they preside, and not over somebody else’s, unless they are appointed to it, which would be another thing. But without some special appointment, they are simply appointed to preside over their several Wards, and no one else’s. That is the extent of their authority in the Bishopric. But a person holding a general Bishopric, the same as Bishop Whitney did, is different. He had that appointed unto him by revelation, and under the direction of the Presidency of the Church; and the appointment that Bishop Partridge held—that was under the direction of the First Presidency of the Church; and these Bishops would have the right to be tried by the same power that appointed them and set them apart. Still, how is it with other Bishops in Stakes; are they under the same direction? To a certain extent all are under the direction of the First Presidency; but unless the First Presidency shall otherwise decide, there is authority held by the Presidency in those several Stakes, to try those Bishops who are under their jurisdiction in their Stakes and for the High Council, with the Presidency of the Stake presiding, to call them before them to have a hearing, and adjudicate those matters. Thus the presidency of Stakes occupy the same position to their Stakes as Joseph Smith did to the Stake in Kirtland, the difference being in this, that Joseph Smith, while he presided over that Stake in a Stake capacity, presided also over all Stakes and Churches throughout the world, while the Presidents of Stakes only preside over their several Stakes, and their jurisdiction does not extend to any others. But if the First Presidency should see it necessary to interfere, and say, in a case of that kind, that the case was of such a nature as to require another tribunal; they have a right to dictate, and manage those matters. But if Presidents of Stakes and their Counselors and the Bishops fulfil their duties, and all act in harmony with the First Presidency, then everything goes on smoothly, and all men can be judged according to the principles laid down here in the Book of Doctrine and Covenants.

And there are some few things pertaining to these matters that I will now speak about; and as this is a conference, it is as good a time to talk about these doctrinal matters as we shall have. There are a great many things mixed up with these subjects. Suffice it, however, to say, that it requires the Presidency of the Church to seek after God in all of their administrations. Then it behooves the Presidents of Stakes and their Counselors to be feeling after God, and after the First Presidency, and be in harmony with them, and to feel that there is union and harmony and the principles of peace and order prevailing everywhere. And where these things are carried out on correct principles, there is harmony throughout all Israel. If these things are departed from, then come disorders, difficulty and hard feeling. Now we ought not to allow our feeling to have any place in these matters. No man has a right to use his priesthood to carry on his own peculiar ideas, or to set himself up as a standard, with the exception of the First Presidency, and they have no right to do it unless God be with them, and sustain them, and they are upheld by the people. And then it is for Presidents of Stakes to follow after their spirit, and carry that out just as they would follow after God, and seek for and obtain light and the spirit of revelation from Him, and thus be prepared to bless the High Priests, the Bishops, and all men under their charge.

What is the High Priesthood? Why are you organized as a High Priesthood? Read the Book of Doctrine and Covenants. What does it say? It says (Sec. 124, verse 134) “Which ordinance is instituted for the purpose of qualifying those who shall be appointed standing presidents or servants over different stakes scattered abroad.” It is a kind of normal school, where they may be taught lessons in the Presidency, and be prepared to judge and act in the various places which they may be called to. Do the Priesthood fulfil their calling? No, they do not. When the Stakes were being organized, we had to call upon Seventies and Elders, and all classes of men to hold positions which High Priests should have held. But there are some who talk about being great big High Priests, who, when they should have been called upon to be Bishops, or Bishops’ Counselors, were found to be incompetent because they had not prepared themselves to occupy these offices associated with their calling, and been dabbling with the world and had been led by its influence, instead of being wide awake and full of the life and power and revelations of God. If they had magnified their Priesthood, then God would have been with them, and they would have been selected, until all those places would have been filled. Then, how is it in regard to the Seventies? Just the same. According to your statistical report, which has been read, you have in this Stake 360 Seventies; and how many of them, if they were called today, are prepared to go to the nations of the earth to preach the Gospel? You are not prepared to do it any more than the High Priests were prepared to magnify their calling. The Twelve are commanded first to call upon the Seventies, but when they do so they frequently find they with one consent begin to make excuses. I know it is so, if you do not. Very well, what then? As there are other appendages to the Melchizedek Priesthood, the Twelve are obliged to call upon the Elders, and High Priests, and others, to go and perform duties which should be performed by the Seventies, but which they neglect to do. I speak of this, shall I say to your shame? I do not like to use hard words, they do not do any good. I would rather say five hundred pleasant things than one harsh one; but I want to state truths as they exist, so that you can comprehend. Now, notwithstanding this being the case, the work of God cannot stand still. The nations must be warned. The word of God must go forth, or the Twelve would be held responsible, if these things were not done; and we have to keep doing it, doing it!

Now, as a sample of the excuses that men make who are called to go on missions, I will tell you what people tell me. One man says, “I have been building a house, and have not got the roof on it.” Another comes, and says, “I have just been entering some land, and I am afraid I shall be placed in difficulty, if I go; I pray you have me excused.” And one man said he was so engaged in merchandising, and he was so much interested in the people’s welfare, that he was afraid they would suffer very materially in their temporal interests, if he ceased to keep store that it would not be well to take him away. Another has bought five yokes of oxen, and is proving them, and prays to be excused. And another has married a wife and he cannot go. I will tell you what I once had to say to President Joseph Young. He had been calling upon a number of people to go forth on missions. He being the presiding officer over the First Presidents of Seventies was the party for us to apply to; but in selecting missionaries they had employed a system of what might be properly called machine work, as you would go to work and pick out horses or cattle by their teeth. They had selected them generally according to age, etc., without inquiring as to their qualifications, circumstances, etc. Now, we want the spirit and power attending all of these matters, that we may find out the true position of things before we can call men. After he had received a great number of names from the said presidents, there came in a perfect, stream of excuses to me. They wanted to be excused; and Joseph himself came to me and said, “how are you getting along with the Seventies?” I said, “If you don’t hurry up and get the balance in, they will all be gone. You had better hurry up.” Well, it is rather a lamentable story to tell. Yet, while we hold this important Priesthood, it is a sorry way of treating it.

Now, it is for us to look after these things; and they are beginning to work up into a little order—to do a great deal better; and men are beginning to realize the importance of their office and calling, and express a greater desire to magnify it; thus things are beginning to look a little brighter on that score, as the Twelve have been attending to these things.

Now, the idea is not that one or a dozen men have to bear off this kingdom. For what is the Priesthood conferred upon you? Is it to follow the “devices and desires of your own hearts,” as I used to hear them say in the Church of England when I was a boy? Is it to do that? I think not. Or were we enlisted to God for time and eternity? I think we were; and we want to wake up to the responsibilities which devolve upon us, and honor our calling and magnify our Priesthood. There are a great many more things which I could talk about in this connection, but this may suffice at present.

We have a variety of institutions. We have the sisters’ societies. I attended a meeting of one of these a short time before I came here, and set apart Sisters Eliza R. Snow, Zina D. Young, and Elizabeth Ann Whitney. We set some of these same sisters apart in Nauvoo, under the direction of the Prophet Joseph Smith, about forty years ago; and they are doing a good work, and it is for them and their associates to continue to do right and pursue a proper and correct course. We want the Relief Societies and the Young Mens’ Mutual Improvement Societies to take hold with a hearty good will. I was pleased to hear the remarks which were made in relation to the course they are pursuing in trying to keep the Word of Wisdom. Now, I am not very strenuous about urging any particular point, but that is a good thing for them to attend to. We must try to live our religion. We are on the eve of important events. There are troublous times in advance of us and the world—such times as the world has not taken it into their hearts to conceive of. And we need to be united and to operate together in all of our affairs. Be united as one; and, “if you are not one you are not mine,” saith the Lord. Men who are influenced by Gentiles, and every corruption that prevails, are not fit to be the Saints of God. You want to pay your tithing honestly and squarely, or you will find yourselves outside of the pale of the Church of the Living God. We have to lay aside our covetousness and our pride, and our ideas which are wrong, and be united in our political affairs, in our temporal affairs, under the direction of the Holy Priesthood, and act as a mighty phalanx under God, in carrying out His purposes here upon the earth. And all Israel ought to do the same. And then we have our Cooperative Institutions, and other useful institutions among us. Well, what shall we do? Sustain them? Yes; and fulfil our covenants with them as we expect them to fulfil their covenants with us; and let us be one and act together upon correct principles. Whoever violate their contracts before God and the Priesthood have to be dealt with for that, no matter who they are, nor what position they occupy. We have to act under the direction of the Almighty. I know it is not popular to serve God, But God has called us to be one; and he expects us to be one and carry out his purposes, and be obedient to the laws of Heaven.

May God bless you, and lead you in the paths of life. In the name of Jesus. Amen.

Discourse by Elder Lorenzo Snow, delivered at the Weber Stake Conference, held in the Tabernacle, Ogden City, October 19, 1879.

As a foundation for a few remarks this morning, I will read the 18th verse of the revelation commencing on page 337, Book of Doctrine and Covenants:

“Therefore, if any man shall take of the abundance which I have made, and impart not his portion, according to the law of my gospel, unto the poor and the needy, he shall, with the wicked, lift up his eyes in hell, being in torment.”

Also a few verses, contained in the same book, on page 234, commencing at the 3rd verse, which show what is required of every man in his stewardship.

“3. I, the Lord, have appointed them, and ordained them to be stewards over the revelations and commandments which I have given unto them, and which I shall hereafter give unto them;

“4. And an account of this stewardship will I require of them in the day of judgment.

“5. Wherefore, I have appointed unto them, and this is their business in the church of God, to manage them and the concerns thereof, yea, the benefits thereof.

“6. Wherefore, a commandment I give unto them, that they shall not give these things unto the church, neither unto the world;

“7. Nevertheless, inasmuch as they receive more than is needful for their necessities and their wants, it shall be given into my storehouse;

“8. And the benefits shall be consecrated unto the inhabitants of Zion, and unto their generations, inasmuch as they become heirs according to the laws of the kingdom.

“9. Behold, this is what the Lord requires of every man in his stewardship, even as I, the Lord, have appointed or shall hereafter appoint unto any man.

“10. And behold, none are exempt from this law who belong to the church of the living God;

“11. Yea, neither the bishop, neither the agent who keepeth the Lord’s storehouse, neither he who is appointed in a stewardship over temporal things.”

The short time that I occupy this morning, I wish to speak in a manner that will be for our edification and mutual improvement in those things that pertain to our salvation. For this purpose I desire the faith and prayers of all those who believe in looking to the Lord for instruction and intelligence.

We should realize the relationship that we sustain to the Lord our God, and the peculiar position we occupy. To properly discharge the obligations devolving upon us, we require super-natural aid. The character of the religion that we have espoused demands a certain course of conduct that no other religion that we know of requires of its adherents; and the nature of those demands upon us are such that no person can comply with them, unless by assistance from the Almighty. It is necessary that we comprehend, at least in part, the great and important blessings that we are to derive, eventually, by complying with the requirements of the religion or Gospel that we have received. The sacrifices that are required of us are of that nature that no man nor woman could make them, unless aided by a supernatural power; and the Lord, in proposing these conditions, never intended that his people should ever be required to comply with them unless by supernatural aid, and of that kind that is not professed by any other class of religious people. He has promised this aid. The demands upon us are of a peculiar nature, and, as I before said, no man or woman could comply with them, unless enlightened and sustained by the power of the Almighty.

The religion we have received is not a chimera. It is not something that has been devised by the cunning of man, but it is something that has been revealed by the Almighty. It is a fact. It is something that truly exists. It is something that is tangible. It is some– thing that can be laid hold of by the minds of the Latter-day Saints. It is something that can be directly understood, and be fully comprehended, so that there can be no doubt in the mind of any Latter-day Saint in regard to the nature and character of the ultimate outcome of the course that he proposes to pursue in complying with the demands of the Gospel he has received. But those demands are of a nature that perhaps would be almost appalling to the minds of individuals that were darkened, that had no light or understanding in regard to the outcome that is expected to be experienced by the Latter-day Saints, inasmuch as they continue faithful in adhering to the principles which they have espoused.

These demands are not of a nature that have no parallel in the history of the people of God. They were required in every age and period when God called a people to serve him, and to receive his laws. They were required in the days of Israel, in the beginning of that people. They were required of Abraham, Isaac and Jacob. They were required of Moses, and of the people that he led from Egyptian bondage. They were required by all the prophets that existed from the days of Adam to the present period of time. They were required by the apostles that received their commission by the laying on of the hands of Jesus Christ, the Son of the living God, and by the adherents of the religion that the apostles proclaimed and taught to the people, in their day and no man or set of men or class of people from the day of Adam to the present time, could comply with these requirements, except the people of God, as they were endowed with power from on high, which could proceed only from the Lord our God. And it would be simply foolish indeed to expect the Latter-day Saints in these days to comply with the celestial law, with the law that proceeds from God, and with his designs to elevate the people into his presence, except they were sustained by a supernatural power. The Gospel promises this. It promises the gift of the Holy Ghost, which is divine in its character, and which is not enjoyed by any other people, and which we are told by the Savior, should lead into all truth, and inspire those who possessed it, and give them a knowledge of Jesus, a knowledge of the Father, and of things pertaining to the celestial world; that it should inspire those who possessed it with a knowledge of things to come, and things that were past; and inspire them to an extent that they should enjoy supernatural gifts—the gift of tongues and prophecy, to lay hands upon the sick, by which they should he healed. Those who received this Gospel were promised these supernatural powers and gifts, and a knowledge for themselves, that they might not depend upon any man or set of men, in regard to the truth of the religion that they had received; but that they should receive a knowledge from the Father that the religion came from him, that the Gospel came from him, and that his servants had the right and authority to administer those ordinances, so that no wind of doctrine should shake them or remove them from the path in which they were walking; so that they might be prepared for the glory that should be revealed, and be made participators therein, so that they might endure any trial or affliction that it should be the will of God to be brought upon them, to prepare them more fully for celestial glory; so that they should walk not in darkness, but in the light and power of God, and be raised above the things of the world, and be superior to the things around them; so that they might walk independently beneath the celestial world, and in the sight of God and heaven, as free men, pursuing that course that should be marked out to them by the Holy Ghost; that course by which they could elevate themselves to knowledge and power, and thus prepare themselves to receive the glory that God proposed to confer upon them, and to occupy the exalted position to which God designed to raise them.

In view of this, Jesus told the young man who came to him and wished to know what he should do to inherit eternal life, to “keep the commandments.” The young man replied that he had kept these commandments referred to from his youth upward. The Savior, looking upon him, saw there was still something lacking. The young man had kept the moral law, the law given to Moses, and for this Jesus loved him, but saw that there was one thing lacking. He was a rich man, and held influence in the world in consequence of his superior wealth. Jesus knew that before he could elevate him, or any other man, to the celestial world, it was necessary that he should be submissive in all things, and view obedience to the celestial law of the utmost importance. Jesus knew what was required of every man to gain a celestial crown—that nothing should be held dearer than obedience to the requirements of heaven. The Savior saw in this young man a cleaving to something that was not in accordance with the law of the celestial kingdom. He saw peradventure, a disposition in him to adhere in his feelings to that which was injurious to him, and would render a compliance to all the demands of the Gospel disagreeable or impossible, therefore he told him that he should go and sell all that he had, “and give to the poor, and follow him” This commandment made the young man feel sad and sorrowful. He looked upon riches as the great object in life, as bringing him the influence of the world, and all things that were desirable; as procuring him the blessings and enjoyments of life, and as the means of lifting him to high positions in society. He could not conceive the idea of a person’s securing the blessings, enjoyments and privileges of life, and such things as his nature craved, independent of his wealth. But the Gospel was of a nature that provided for everything that was necessary to fulfil the wants and requirements of man and to make him happy. Riches were not so calculated; and the Lord desired him to give up these ideas, and to dislodge them from his mind and feelings, so he might secure him as his servant in all things. He desired this man to be wholly devoted to his service, and to go into his work with full purpose of heart, and follow the dictates of the Holy Spirit, and prepare himself for celestial glory. But this young man was not willing; it was too great a sacrifice. And the Savior said upon this occasion, “How hardly shall they that have riches enter into the kingdom of heaven. It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God.” The disciples “were astonished out of measure” at this, “saying among themselves, who then can be saved?” They thought that no man could possess riches and be saved in the kingdom of God. This was the idea they received from the remarks of the Savior. But Jesus answered, “With men it is impossible, but not with God: for with God all things are possible.”

Now, we want to look and see how this is possible. I have read in the Book of Doctrine and Covenants the revelations that have been given in these days to the Latter-day Saints, setting forth the requirements of God in relation to temporal affairs. Here are remarks that are pretty straight, which I have read, on page 337—“If any man shall take of the abundance which I have made, and impart not his portion, according to the law of my gospel, he shall lift up his eyes in hell, being in torment.” Now this is straight language, and looks, perhaps, rather severe. When the Lord revealed his Gospel in these latter times to the world, he commenced teaching the people what was required of them in their temporal affairs, as he taught the young man and as he taught many others, and as the apostles were taught and others who received the Gospel under their administration. The greatest trouble that has ever been, probably that the Lord has had, with the people in any age, has been in reference to their temporal affairs, their financial matters. The Latter-day Saints at the present day, are very united in reference to their spiritual principles and doctrines. We see eye to eye in regard to principles that pertain to the doctrinal portion of the religion we have espoused; but when it comes to our temporal, our earthly possessions, and our conduct in relation to them, we seem to be a little confused in reference to what is right and wrong and more or less, we feel disposed to pursue our own course in regard to these matters and, as in the days of judges, “every man is doing what seems right in his own eyes.” We seem to forget that the Lord has distinctly pointed out our duties, and that there is a little book, Doctrine and Covenants, that God has given by direct revelation in regard to these matters, by which we should be governed; we forget these things as it is natural for us to forget the things of God. We sometimes think of the many good things that we do, and imagine, perhaps, that because of these good acts, we are excusable in not bothering ourselves in reference to some other things that we do not perform. In giving his revelations to us in regard to these matters the Lord took certain individuals and made them examples to the Saints, and he wished the Saints to look upon these individuals and follow their examples. The Lord did not propose at first to call upon all the people at once and tell them what to do in relation to these temporal matters, because they were very ignorant and more or less covetous. In March 1830, one month before the organization of this Church, the Lord commenced to instruct, or lay down principles which should govern the people of God in all their temporal affairs. The foundation was raised as a standard, or beacon shining in a dark place, that every Latter-day Saint might look at and judge for himself what would be required. The first revelation that I recollect of that was given in regard to the temporal obligations of the Saints, or what should be required of them, was given to Martin Harris. You will find it on page 111, Book of Doctrine and Covenants. Martin Harris was a man who possessed considerable wealth, or at least was tolerably well off. The Lord gave him a revelation touching temporal affairs, the same as Jesus gave the rich young man. The Lord said to Martin Harris, “Impart a portion of thy property, yea, even part of thy lands, and all save the support of thy family.” This revelation applied simply to Martin Harris, and not to everybody, only as you consider it an example to Latter-day Saints. But on page 161, Book of Doctrine and Covenants, there is a general commandment in connection with the divine law which was given in this revelation. It applies to everybody, as, for instance, “Thou shalt not lie,” is a general commandment, and applicable to every Latter-day Saint. Here is the commandment, verse 55—“And if thou obtainest more than that which would be for thy support, thou shalt give it into my storehouse, that all things may be done according to that which I have said.” In connection with this subject, we find on page 233 that the Lord called together six of his Elders, and gave them commandments and revelation, and appointed unto them a stewardship: “Behold, and hearken, O ye inhabitants of Zion, and all ye people of my church.” Now this was quite extensive. “All ye people of my church.” The Lord was going to speak, here, something that concerned all the Saints, wherever they might be, whether in New York, Ohio, Missouri, Indiana or any other part of the world. “Hearken, O ye inhabitants of Zion, and ALL ye people of my church, who are afar off.” Now here is something which concerned all the Latter-day Saints, and which the Lord considered of vast importance to everybody worthy to be called by that name. He wanted all the inhabitants of Zion to pay particular attention to what he was going to say to these six of his Elders. It concerned everybody. The fact in the case was that he took these six Elders and made them an example to all the Saints. The revelation continues:

“Hear the word of the Lord which I give unto my servant Joseph Smith, Jun., and unto my servant Martin Harris, and also unto my servant Oliver Cowdery, and also unto my servant John Whitmer, and also unto my servant Sidney Rigdon, and also unto my servant William W. Phelps, by way of commandment unto them.

“I, the Lord, have appointed them, and ordained them to be stewards over the revelations and commandments which I have given unto them, and which I shall hereafter give unto them;”

Now this was a matter of some importance, especially to these six elders, to be appointed stewards over those things from which should accrue great temporal advantages. Perhaps some people might be jealous, or were jealous at that time, and supposed that they had reasonable grounds to be jealous, that the Lord should bestow such great advantages upon these elders, which they might use to the great disadvantage of the people of God. But we will discover that these matters were strictly guarded of the Lord, as also would every man who was appointed a steward in the kingdom of God be held in check.

“And an account of this stewardship will I require of them in the day of judgment.”

Now, perhaps I do not believe as some do in regard to the United Order—that everybody is to come together and throw all their substance into a heap, and then come and take of it as they please, or that one man who does not understand temporal affairs at all should be placed as a steward over extensive concerns. I believe that there is an order in these things—a pleasing and an agreeable order—and that these things are arranged by the Lord in such a way that when people properly understand them they will be satisfied and admire them. It is because we do not get to understand the requirements of God that we are dissatisfied. God fixes these matters up and arranges them in such a way as will tend to the exaltation of every Latter-day Saint who is disposed to honor them. It is because of our ignorance that we are displeased with the requirements of the Lord.

Now, I believe in the independence of men and women. I believe that men and women have the image of God given them—are formed after the image of God, and possess Deity in their nature and character, and that their spiritual organization possesses the qualities and properties of God, and that there is the principle of God in every individual. It is designed that man should act as God, and not be constrained and controlled in everything, but have an independency, an agency, and the power to spread abroad and act according to the principle of godliness that is in him, act according to the power and intelligence and enlightenment of God, that he possesses, and not that he should be watched continually, and be controlled, and act as a slave in these matters. But that the law of God should proceed forth from him, and the constitution of the Most High God should be in him, and he should act in accordance with that. And, as the Lord has said—“I will write my name in the hearts of the people”—the law should proceed forth from their hearts.

And so far as the law of tithing is concerned, there is about it something that is not of the same nature and character as the law of the United Order. It was added because the people were not willing to comply with this noble and high celestial law, whereby they could act according to the light that is in them, and the power of the Almighty, by which they should be inspired. I read on:

“Wherefore, I have appointed unto them, and this is their business in the church of God, to manage them and the concerns thereof.

“Wherefore, a commandment I give unto them, that they shall not give these things unto the church, neither unto the world.”

Now, was it designed that these six men should go and build fine houses, and spread abroad and obtain immense treasures of the earth, independent of the obligations devolving upon them to other people? There was great latitude given them, but they were held accountable unto the Lord. “I give you this latitude to exercise, but, remember, you are accountable; and an account of your stewardship will I require of you in the day of judgment.” Some of these Elders had seen God and talked with him face to face, and angels had laid their hands upon their heads. They knew that there was a God in heaven. This was made clear to them by the power of the Almighty, and by angels making their appearance unto them, and talking with them as one man talks with another. Now, when we consider what the Lord said to these men that were thus enlightened, and had this wonderful experience, we see that it required a man to be a little careful how he acted in regard to these temporal affairs that were given to him in charge.

“Nevertheless, inasmuch as they receive more than is needful for their necessities and their wants, it shall be given into my storehouse;” Now here was wherein they were limited. But yet in this matter they were left to their own judgment and philanthropy, which should be enlightened. But their philanthropy would be the philanthropy of God, and their intelligence, the intelligence of heaven.

“And the benefits shall be consecrated unto the inhabitants of Zion, and unto their generations, inasmuch as they become heirs according to the laws of the kingdom.

“Behold, this is what the Lord requires of every man in his stewardship, even as I, the Lord, have appointed or shall hereafter appoint unto any man.

“And behold, none are exempt from this law who belong to the church of the living God;”

Now this law should continue as long as salvation continued. (See page 337 1st verse) It never has been repealed. The law of tithing could not repeal this law. The law of tithing is a lower law, and was given of God. But the law of tithing does not forbid us obeying a higher law, the law of celestial union in earthly things. And the fact that we do not feel satisfied in simply obeying the law of tithing shows that it is a lesser law. Do you feel justified simply in obeying the law of tithing? Why, then, do you contribute to our temples and to bringing the people from the old countries, and to this object, and that, in thousands of ways, after you have properly and justly complied with the law of tithing? The fact that you do these things shows that you are not satisfied in merely obeying the law of tithing. In these contributions you are acting just as God designed you should act—by the light of the Holy Ghost that is in you. Now, this law is very distinctly portrayed, and the Lord has made it so plain that he is determined that no man shall misunderstand him. When he speaks he speaks in such a manner that there can be no dispute. He is not satisfied with telling it over once, he tells it the second and the third understanding; so that there can be no misunderstanding in regard to the mind of the Lord with reference to this law of a man’s giving all, except that which is needed for his support, unto the Lord’s storehouse. An observance of this law is what he says is required of every man in his stewardship. So that if the Latter-day Saints are appointed unto stewardships, or are satisfied to act as stewards before the Lord, this law is in force, and this law they should observe. I believe many do walk in the spirit of this law to a certain extent; and have complied with it, no doubt in a manner in which they are justified before God, while some, perhaps, have paid no regard to it whatever. Some so far ignore these principles that they become very miserly and covetous, and gather around them and their families what they consider they need now, and then lay up for future generations, when there is distress around them, and thousands of Saints in Europe and other parts who are groaning in poverty, under the iron hand of tyranny, not knowing from day to day where they are going to obtain a meal of victuals. Yet here are men among us who call themselves Latter-day Saints, who do not impart of their substance according to the law of the Gospel. I say God is displeased with such covetousness, and he will never prosper the Latter-day Saints who are guilty of such miserly conduct.

But as regards the law of tithing, it is in force upon the poor as well as the rich, and it seems that it acts almost unequally in some respects. There is a widow, whose income is ten dollars; she pays one for tithing, and then has to appeal to the Bishop for support. Here is a rich man who has an income of one hundred thousand dollars, and pays ten thousand for his tithing. There remains ninety thousand, and he does not need it, but the poor widow requires much more than she had before complying with the law of tithing.

Now what would be the operation of the celestial law? The widow has not enough for her support, therefore nothing is required of her by the celestial law, or the law of the United Order. This rich man, with his ninety thousand dollars, continues to increase his riches, pays his tithing fully, and yet wholly disregards the law of stewardship, or the law of temporal union. I cannot believe that a Latter-day Saint is justified in ignoring the higher law. For, as we have read, “Behold none are exempt from this law who belong to the Church of the living God.” There is not a man within the sound of my voice who is exempt from this law, nor will he ever be until Jesus, the Son of God, comes in the clouds of heaven to set all things right: “Yea, neither the Bishop, neither the agent who keepeth the Lord’s storehouse, neither he who is appointed in a stewardship over temporal things.” This will apply to the Bishops who reported there yesterday, and to every Latter-day Saint. We are under this law. We should act in the spirit of this law according to the light of God that is within us.

Furthermore, on page 275, we read:

“It is the duty of the Lord’s clerk, whom he has appointed, to keep a history, and a general church record of all things that transpire in Zion, and of all those who consecrate properties, and receive inheritances legally from the bishop; “And also their manner of life, their faith, and works; and also of all the apostates who apostatize after receiving their inheritances.

“It is contrary to the will and commandment of God that those who receive not their inheritance by consecration, agreeable to his law, which he has given, that he may tithe his people, to prepare them against the day of vengeance and burning, should have their names enrolled with the people of God.”

Now, this might be considered rather strong language, but this is a revelation of God that we profess to believe.

“Neither is their genealogy to be kept, or to be had where it may be found on any of the records or history of the church.

“Their names shall not be found, neither the names of the fathers, nor the names of the children written in the book of the law of God, saith the Lord of Hosts.”

That is, those that were not willing to abide the law of stewardship and consecration should be debarred of these blessings. It is the same today, and it has been so since the days of Adam in relation to these matters.

Now, when the Lord established this Church, he was very anxious to bring the people to this order of things; and we find some thirteen revelations in the Book of Doctrine and Covenants, that are given to explain these principles of the United Order—the law of consecration and stewardship. Men were to have their stewardship—to have possession of property—but they were to hold it as servants of God, not as their own individual property, particularly, but they were to be made stewards over that property, after they had consecrated to the Lord, and to receive according to their abilities, and manage according to the gifts of God that were within them in regard to temporal affairs. If a man was capable of managing merchandise to the amount of one hundred thousand dollars, it would be proper that he should be made a steward over that amount. If a man was not capable of managing extensive concerns, it would be improper to make him steward over a large business. But every man would receive a stewardship in proportion to his capacity to oversee it for the general good.

In order that there might be no misunderstanding, the Lord informs us further in regard to these matters on page 237, Book of Doctrine and Covenants. The Lord took great pains to manifest his pleasure in regard to these principles. He called some seven, eight or nine elders, and made them stewards over property and various departments of business, and then told them how to act. They were to work in accordance with this law, which will be found on page 343, Book of Doctrine and Covenants:

“68. And all moneys that you receive in your stewardships, by improving upon the properties which I have appointed unto you, in houses, or in lands, in cattle, or in all things save it be the holy and sacred writings, which I have reserved unto myself for holy and sacred purposes, shall be cast into the treasury as fast as you receive moneys, by hundreds, or by fifties, or by twenties, or by tens, or by fives.

“69. Or in other words, if any man among you obtain five dollars let him cast them into the treasury; or if he obtain ten, or twenty, or fifty, or an hundred, let him do likewise;

“70. And let not any man among you say that it is his own; for it shall not be called his, nor any part of it.

“71. And there shall not any part of it be used, or taken out of the treasury, only by the voice and common consent of the order.”

Now this was making things secure—pretty safe. It might not, perhaps, be as agreeable, unless persons could conceive the whole plan of this scheme or Order in temporal affairs for men to devote their surplus in this way, but with the other portion, which we read further on, they would be perfectly satisfied.

Now, we can easily conceive, that with a vast population of Saints acting under this celestial law, there would be an immense treasury filled after a time; and that there might not be any misunderstanding in regard to this property and its use, among those who had thus subscribed or bestowed their means, the Lord has made the matter plain by giving the following instructions:

“71. And there shall not any part of it be used, or taken out of the treasury, only by the voice and common consent of the order.

“72. And this shall be the voice and common consent of the order—that any man among you say unto the treasurer: I have need of this to help me in my stewardship—

“73. If it be five dollars, or if it be ten dollars, or twenty, or fifty, or a hundred, the treasurer shall give unto him the sum which he requires, to help him in his stewardship—”

Now a whole people, enlightened by the principles of High Heaven in regard to these matters—filled with the Spirit of God, with the spirit of understanding, the spirit of philanthropy, every man seeking the interest of his neighbor, having an eye single to the glory of God, putting his means into the Lord’s treasury, and no man saying that anything is his, except as a steward before God—would be a pillar of financial strength, a sublime picture of holy union and fraternity, and equal to the most extreme emergencies. Then when any misfortune befalls a man, such as the burning of his property, or failure or trouble in his department of business, he could go to the treasurer and say, “I have need of a certain amount to assist me in my stewardship. Have I not managed the affairs of my stewardship in a wise manner? Can you not have confidence in me? Have I ever misused the means put into my hands? Has it not been wisely controlled? If so, give me means to help me in my stewardship, or to build up this industry that is needed for the general interests of the whole.” Well, it is to be given to him. There is confidence reposed in him because of his past conduct, and the course which he has pursued. He has due right in exercising his talents according to the light of the spirit that is within him. He understands fully the circumstances in which he is placed, and governs himself according to the obligations that rest upon him. He is found to be a wise, economical manager; and he is assisted in his stewardship to the extent of the means that he should have.

Now, were the Saints all acting in the spirit of these revelations, what a happy community we would be! We would all be safe, and no man would need remain awake at night thinking what he should do for his family to keep them from begging their bread, or going to the Bishop, which perhaps is only one degree better. And there would be a union that would be in accordance with the union of Enoch and his people, when they were taken to the world above—a union pleasing to the Almighty, and according to the principles of the celestial world.

But now how is it, with us, with the people of Ogden and in other places? We distrust one another. Every man feels that he has no security in his neighbor in time of mis– fortune. We distrust our neighbors, because neighbors are not seeking the interest of one another. Every man is seeking how he can best help himself. This is too much so with the Latter-day Saints.

Now, this law, the United Order, was given in 1831-2. Men were commanded consecration of property. Bishop Partridge, seeing there was some misunderstanding, wrote to Joseph for an explanation in regard to the matter. Joseph in answer, says that in matters of consecration it should be left to the judgment of the consecrator how much he should give and how much retain for the support of his family, and not exclusively to the Bishop, for, if so, it would give the Bishop more power than a king possessed. There should be a mutual understanding between them, otherwise it should be left to a council of twelve High Priests. Now where is the Latter-day Saint, that cannot see a liberality, a generosity, in this matter, and be willing to submit to this tribunal. I would be willing to submit to the high council of this Stake of Zion, or the high council of any other Stake of Zion, and say, “Here is my property, say how much I ought to retain for my wives and children, and how much shall go into the common property of the Church?” But I think my bishop and myself could settle the business at once. Joseph says in that explanation, “it is not necessary that you should descend to particulars in regard to these matters.

I see I am occupying more time than I intended. There are many things that should be said in relation to these matters. The time is now that the Latter-day Saints should awake. These laws were given to govern the Saints. The Saints in misfortune would not obey them, and they were driven out.

We have been harassed from the beginning unto this day, and I fear will be, until we conform to this law, and are willing that God shall rule in regard to these temporal matters.

I will now say, let every man who stands in an official station, on whom God has bestowed his holy and divine priesthood, think of what the Savior said to the Twelve Apostles just before he went into the presence of his Father—“Feed my sheep.” And he continued to say this until his apostles felt sorrowful that he should continue to call upon them in this manner. But, said he—“Feed my sheep.” That is “Go forth with your whole heart, be devoted wholly to my cause. These people in the world are my brethren and sisters. My feelings are exercised towards them. Take care of my people. Feed my flock. Go forth and preach the Gospel. I will reward you for all your sacrifices. Do not think that you can make too great a sacrifice in accomplishing this work.” He called upon them in the fervor of his heart to do this work. And now I call upon all who hold this priesthood, the presiding officers of this stake, and the bishops, and the high council, to go forth and feed the flock. Take an interest in them. Did you ever lose a child, and the parting struck keenly into your souls? Transfer a little of this deep feeling to the interests of the Saints over whom you are called to preside, and in whose interests you have received the holy priesthood. Work for them, and do not confine your thoughts and feelings to your personal aggrandizement. Then God will give you revelation, inspiration upon inspiration, and teach you how to secure the interests of the Saints in matters pertaining to their temporal and spiritual welfare.

May God bless you, in the name of Jesus. Amen.

Discourse by Elder Lorenzo Snow, delivered in the Tabernacle, Ogden City, Sunday Afternoon, April 21, 1878.

I will read, this afternoon, a few verses of the revelation commencing on page 345 of the new edition of the Book of Doctrine and Covenants:

“1. Verily I say unto you who have assembled together that you may learn my will concerning the redemption of mine afflicted people—

“2. Behold, I say unto you, were it not for the transgressions of my people, speaking concerning the church and not individuals, they might have been redeemed even now.

“3. But behold, they have not learned to be obedient to the things which I required at their hands, but are full of all manner of evil, and do not impart of their substance, as becometh saints, to the poor and afflicted among them;

“4. And are not united according to the union required by the law of the celestial kingdom;

“5. And Zion cannot be built up unless it is by the principles of the law of the celestial kingdom; otherwise I cannot receive her unto myself.

“6. And my people must needs be chastened until they learn obedience, if it must needs be, by the things which they suffer.”

I wish to remind my brethren and sisters, in the first place, that we are dependent for our information and intelligence upon the Spirit of God, which may be in us, if properly cultivated, a spirit of inspiration, of revelation, to make manifest clearly to our understanding the mind and will of God, teaching our duties and obligations, and what is required at our hands. And, on occasions of this kind, when we are assembled together to learn the will of God, it is of importance that we exercise faith, and have the spirit of prayer, that the Lord will cause something to be said that will instruct, and give us such information and knowledge as will be of use and service in our daily walk and under the circumstances that surround us.

We need assistance. We are liable to do that which will lead us into trouble and darkness, and those things which will not tend to our good, but with the assistance of that comforter which the Lord has promised his Saints, if we are careful to listen to its whisperings, and understand the nature of its language, we may avoid much trouble and serious difficulty.

We are told in these verses which I have read, that the Saints in former days were driven from the land of their possessions because they lacked that union which was necessary for their safety and salvation, and to preserve them upon this land which the Lord designed to give them for an inheritance. They were not united according to the union which was required by the celestial law. And we are told here that Zion cannot be built up upon any other principle or foundation. This is the subject that concerns every Latter-day Saint, and is well worthy of deep reflection, and we should seek the spirit of inspiration, that we may understand it properly, and how it may, perhaps, effect us in our present situation.

There are principles which are revealed for the good of the people of God, and clearly manifest in the revelations which have been given; but in consequence of not being more persevering and industrious, we neglect to receive the advantages which they are designed to confer, and we think, perhaps, that it is not necessary to exert ourselves to find out what God requires at our hands, or in other words, to search out the principles which God has revealed, upon which we can receive very important blessings. There are revealed, plainly and clearly, principles which are calculated to exalt the Latter-day Saints, and preserve them from much trouble and vexation, yet, through lack of perseverance on our part to learn and conform to them, we fail to receive the blessings that are connected with obedience to them. These principles of union, which the Latter-day Saints in former times ignored, and in consequence of disobedience to them, were driven from Missouri, are called by different names—United Order, Order of Enoch, the principles of Union of the Celestial Law, etc. When we search the revelations of God in regard to them, we see that wherever the Gospel of the Son of God has been revealed in its fulness, the principles of the United Order were made manifest, and required to be observed. The system of union, or the Order of Enoch, which God has taken so much pains to reveal and make manifest, has been, and is, for the purpose of uniting the Latter-day Saints, the people of God, and preparing them for exaltation in his celestial kingdom, and also for the purpose of preparing them here on this earth to live together as brethren, that they may become one in all matters that pertain to their worldly affairs, as well as their spiritual interests, that they may become one—one in their efforts, one in their interests—so that there shall be no poor found in the midst of the Latter-day Saints, and no moneyed aristocracy in the midst of the people of God, but that there should be a union, an equality. Before this Church was organized, in April, 1830, there were given revelations touching the United Order; and from the day the first revelation was given in regard to these principles, there have been given a great number of revelations making the principle of the United Order very plain to the understanding of those who wish to comprehend them. The principles and system have been pointed out in various revelations very distinctly, so that the Saints might not err. The Lord has shown us that he considered this order no small matter, but a subject of vast importance; so much so, in fact, that he has pronounced severe penalties on those who disobey its principles, and promised most important blessings to those who receive it and conform to its requirements. Doc. and Cov., page 327, 276, 258, 264.

The Latter-day Saints, no doubt, have made very great improvement, and advanced considerably beyond the point the Saints reached when they were in Missouri, and were chastened in consequence of their not having conformed to the principles of union, as required; but when we see these sacred principles disregarded, to a certain extent, so much as they are, we wonder why it is so, and how it is that they are so much neglected, so much ignored—principles of such vast importance to our exaltation and glory, and for our safety, and on account of disobedience to which the Lord could not sustain and defend his people in the State of Missouri, but suffered them to be overcome and expelled by their enemies.

The Lord, when he counseled that Jackson County should be purchased by the Saints, was very strict in regard to the manner in which they should observe the principles of union; and he called one of his servants, and told him that he would make him an example in regard to what would be required of those who should go up to the land of Missouri to receive their inheritance. That was Martin Harris. (Doc. & Cov., sec. 58, page 203, verses 35 and 36.) The Lord said: “It is wisdom in me that my servant Martin Harris should be an example unto the church, in laying his moneys before the Bishop of the church. And also, this is a law unto every man that cometh unto this land to receive an inheritance; and he shall do with his moneys according as the law directs.”

Now, here is one of the first principles of the United Order, and it was made and ordained a law by every person, and everyone was required to observe it, who should be privileged to go to the land of Missouri to receive an inheritance. But this, I think, will apply, not only to those who should go to the land of Missouri, but to the people of God in every land. Wherever there is a people of God, the principles of the United Order are applicable, if they would receive and obey them. Some have thought that the United Order was to be kept only by the people who should go up to the land of Missouri. Now this, I believe, is incorrect. It would seem very singular that the Latter-day Saints, when they receive the Gospel, should not have the privilege of uniting themselves, according to the principles of the celestial law, and that Jackson County should be the only place where this law might be observed. I shall not have time to pursue this subject so particularly as I would wish, I will simply refer to some revelations in regard to the matter.

In Kirtland, Ohio, there was a United Order established under the direct influence and instructions of Joseph Smith. He received revelations from the Lord in regard to this subject. And there was not only a United Order established in Kirtland, but there was also a United command of God to be established in a locality about fifteen or twenty miles from Kirtland, in a town called Thompson. And the Lord gave his servant, Edward Partridge, the first Bishop of this Church, revelations and important instructions in reference to organizing a Branch of the Church into the United Order in that township. And Edward Partridge needed these instructions, because it might well be understood that he, of himself, would not be able to understand the mind and will of God touching what was required according to the principles of the celestial law. Therefore, the Lord told him it was necessary that he should receive instructions in these principles. And he gave him instructions, and told him that it was necessary that the people should be organized there according to his law, otherwise they should be cut off. And he told him, furthermore, that it was their privilege to be organized according to the celestial law, that they might be united upon those principles. And also, in this revelation, he told Edward Partridge that he should have the privilege of organizing, for this was an example unto him, in all other places, in all other churches. So it was not confined to any particular locality, to Kirtland, nor to Thompson, nor to Jackson County; but in that revelation it was told the Bishop that this should be an example unto him in organizing in all Churches. So that wherever Edward Partridge should find a Church, he would have the privilege of organizing them according to the United Order, the Celestial Law, or the Order of Enoch.

Now, we might ask ourselves, would it be supposable that there could be any transgression or that we would offend God in ascertaining what the United Order is, and then conforming ourselves to its requirements, as near as possible?

In the days of the Prophet Ezra, the Jewish nation, for many years, had been in captivity, and in transgression, and been permitted to be destroyed, and driven from their locations by their enemies. Well, Ezra, on a certain occasion, saw proper to bring them together and build Jerusalem that had been thrown down. The Lord aided him in this work; and after they had been successful in building the walls, they commenced reading the laws and revelations of God; and they found that the people were in great transgression, and in disobedience to a very important and sacred law, and that was in regard to their intermarriages with aliens. They discovered that there had been a law given in the days of Moses, that they should not give their daughters to the sons of aliens, neither should they take the daughters of aliens to their sons. Well, when Ezra made this discovery, and found that the people had been intermarrying to quite an extent, he was in consternation. He sat down, plucked the hair from his head, and his beard from his face, and rent his garments; and called upon his God to forgive the people. Well, finally, the prophets, and chief men were called together and had a consultation; and then the people were called together, and they had a very grievous time in making the thing right wherein they had transgressed this holy law; and however unpleasant the requirements were in regard to making this right, it was considered absolutely important to have the blessings of God, and be approved of him. Now, I do not say, when we come back again to our subject, the principles of the United Order, that this might be our position with reference to our obedience to it. But I would say this, however, that if these principles of the United Order were so important in former days, and the Lord by some thirteen revelations or more, has made them manifest to his Saints, and the results of disobedience were such as we see, why should we not consider them of some importance at the present time? And would the Lord find fault with the people, if the Latter-day Saints would strive with all their hearts to conform to them? And would we not feel ourselves better prepared to go back and build up Jackson County, the Center Stake of Zion? Would we expect to go back unless we complied with the law in all things, and in consequence of disobedience to which, the people were expelled from that country?

It is argued by some that when the principle of tithing came in, it superseded the principles of the United Order. The law of Moses was given to be a schoolmaster, to bring the people to a knowledge of the Son of God, and induce them to obey the principles of the fulness of the Gospel. The higher law was given to the children of Israel when they were first delivered from Egyptian bondage, but in consequence of their disobedience, the Gospel in its fulness was withdrawn, and the law of carnal commandments was added. Now, do you imagine that there would have been any wrong if the people wanted to find the principles of the higher law and obey them as near as circumstances would admit? Do you suppose it would have been wrong to search out the fulness of the Gospel, while living under the Mosaic law? But, in the Book of Mormon we find this point more fully illustrated. We find that the inhabitants of this continent had a knowledge of the fulness of the everlasting Gospel and were baptized for the remission of sins, many generations before Jesus came into the world. We find that Alma was baptized in the waters of Mormon, and some four hundred and fifty other individuals. Alma, by his energy and perseverance, had discovered the fulness of the Gospel and obtained revelations from the Lord, and the privilege of observing the Gospel in all its fulness and blessings. Do you think the Lord was angry with them? They were under the Mosaic law, and yet considered it a blessing to observe the higher law.

Now I will say in regard to the matter of tithing, I think that law was given to the Latter-day Saints, one object being to prepare them for, and conduct them to, the United Order, that they might not fall into the same error as the people who were driven from the State of Missouri, but gradually be inducted into these higher principles. There is nothing more elevating to ourselves and pleasing to God than those things that pertain to the accomplishment of a brotherhood. Wise men, for centuries, have sought to bring this about, but without success. They had not the ability, the wisdom, the intelligence, nor the authority, to bring the people up to that standard, that they could become a united brotherhood. All their efforts were ineffectual. But the Lord will be successful; and he will prepare the Latter-day Saints that these principles will be in their hearts when they go back to Jackson County. Remember, while the Gospel in its fulness was observed by Alma and his brethren, and by many thousands in different ages of the world, they lived under the Mosaic Law, and cannot the Latter-day Saints under the law of tithing, observe the fulness of the gospel? If we allow that we are under the principle of the law of tithing, is there any harm in our complying with the principles of the United Order?

I am aware that it is unpleasant in the ears of some individuals, to hear about the principles of the United Order, but take the Latter-day Saints, generally speaking, throughout the various settlements of this Territory, their hearts seem to be drawn out in reference to this principle. When President Young first came into these mountain valleys, he was impressed with the importance of this principle, and he took the first steps for the accomplishment of this union. There are hundreds and thousands of individuals that came into these valleys at that time, who conformed to the first principles of this union. There are many of us that consecrated all that we possessed, and this is the first step in regard to the United Order. It is very possible that there may have been some neglect in carrying forward this principle, as, perhaps, we might have done. This I would not say particularly, but there may have been fault in us, in this matter in not carrying out what we commenced. In things that pertain to celestial glory there can be no forced operations. We must do according as the Spirit of the Lord operates upon our understandings and feelings. We cannot be crowded into matters, however great might be the blessing attending such procedure. We cannot be forced into living a celestial law; we must do this ourselves, of our own free will. And whatever we do in regard to the principles of the United Order, we must do it because we desire to do it. Some of us are practicing in the spirit of the United Order, doing more than the law of tithing requires. We are not confined to the law of tithing. We have advanced to that point that we feel to soar above this law. Now, we have thousands and tens of thousands, and I might say millions of dollars, that have been appropriated by the Latter-day Saints in various directions. We have appropriated tens of thousands of dollars for the gathering of the poor and the building of tabernacles, and for many other things that might be mentioned. When we do this, we act up to one of the principles that pertain to this United Order.

The Lord, in Kirtland, established a United Order. He called certain individuals, and united them by revelation, and told them how to proceed; and every man who would subscribe fully to the United Order will proceed in the same manner. He told those people and the Church afar off, to listen and hearken to what he required of men in this Order, and of every man who belonged to the Church of the living God—that all that they received above what was necessary for the support of their families, was to be put in the Lord’s storehouse, for the benefit of the whole Church. This is what is required of every man in his stewardship. And this is a law that is required to be observed by every man who belongs to the Church of the living God. [Book Doc. and Cov., p. 234.] Now, this is one of the main features of the United Order. We are not going to stop here, in these valleys of the mountains. Many of us expect to go forth and build up the Center Stake of Zion; but before we are called, we must understand these things, and conform to them more practically than many of us do at the present time.

We are told in one of these revelations that it is necessary that we should be equal. If we are not equal in temporal things, we cannot be equal in spiritual things. Men on whom God has bestowed financiering ability are the men that are wanted at this time—that God wants, and whom he would wish to call to step forth in the accomplishment of this great union. Now we call men at our conferences and send them forth to preach the gospel to the nations of the earth. They go forth in the strength and power of God, depending upon the Holy Spirit, to assist in the accomplishment of the work. In regard to the building up the kingdom of God here at home, persons who have the ability are the ones who should step forward in things that would lead the Latter-day Saints to this union. It would be of more value to them than all the things of earth. The blessings of God upon them in time and eternity would well repay them to step forth and labor for the Zion of God. We are told that the priesthood is not called to work for money, but to establish Zion. What a lovely thing it would be if there was a Zion now, as in the days of Enoch! That there would be peace in our midst and no necessity for a man to contend and tread upon the toes of another to attain a better position, and advance himself ahead of his neighbor. And there should be no unjust competition in matters that belong to the Latter-day Saints. That which creates division among us pertaining to our temporal interests should not be. The Lord considered this union a matter of importance, and he uses strong expressions in reference to it. Speaking in regard to those who should disobey the principles of the United Order after receiving it, the Lord says, “I have decreed in my heart that any man among you that shall break the covenant by which you are bound, he shall be trodden down by whomsoever I will.” [p. 337.] And he says, in regard to some parties who turned away from this principle, “I have cursed them with a sore and grievous curse.” He says in another revelation, showing the sacredness of this order, “Therefore a commandment I give unto you, and he who breaketh it shall lose his standing in the church, and be turned over to the buffeting of Satan.” [p. 258.] These are severe penalties, but it is in consequence of his desire to prepare a people for celestial glory. Now, shall we say that these matters do not pertain to us, and that we shall leave them until we go back to Jackson County? I have sometimes thought that if the Latter-day Saints did not open their eyes and attend to these things very strictly, we should hardly escape these afflictions, but be persecuted as were our brethren in Missouri. After the instructions we have received during the last forty years, shall we say that we cannot conform to these principles? Shall we say that we shall ignore these glorious principles that pertain to this exalted brotherhood?

Now, we are trying to do something in Brigham City in the direction to this order; but there seems to be the greatest difficulty with ourselves, when we come to these temporal affairs. Our old ideas of things have a wonderful influence over us, that it seems a difficult matter to break the crust, and conform wholly to the requirements of the United Order. We have arrived at certain points of union in our city; but I do not wish to speak about our affairs there in any spirit of boasting, for when I consider the sacredness of these principles, and the importance of them, I feel my insufficiency and unworthiness. To engage in this labor seems to be a great and sacred undertaking. President Young used to say, “Why, up there in Brigham City Brother Snow has led the people along, and got them into the United Order without their knowing it.” But I can see many things that we are very short of accomplishing. We have not entered into the fulness of the principles of the United Order, but we talk about them, and many of us try to conform to them, and get the spirit of them in our hearts. Now we number about three thousand souls, and we have moved along so far as this—I presume it is a little further than you have in Ogden—there is but one store in our city where imported goods are bought, and this belongs to the people. Now that is considered towards a union in a people of three thousand, to be agreed to do their trading in one place—that there should be one mercantile establishment. Now, you have more than one store in Ogden. Then, we have united a little further; we have but one tannery in our city of a population of three thousand. We have but one shoemakers’ establishment—an association of shoemakers, consisting of about thirty persons. There is no competition in this business. I suppose you have more than one in Ogden; but you are a greater people than we are, several times over. They all purchase their boots and shoes at this industrial department, and thus the men engaged in this business are sustained by the people, according to their covenants; and there are no other shoemakers in that locality. Well, we have united together on another point, that is, in a woolen factory and sheepherd. We met with a loss of some fifty thousand dollars in the burning of our factory, and the destruction of our crops by the grasshoppers. There are no rich people in Brigham City, but the people, through their union, have erected another building, much better than the one destroyed. We expect to have the factory in operation about the first of July. This shows some proof of the advancement of the people. This achievement is not in consequence of the people there having money; but this work—this amazing work, as I consider it—has been accomplished in consequence of the advancement that the people have made in this union. Well we have but one blacksmith shop in that city; some twelve or fifteen work in this establishment, and the people sustain them in their operations. Those engaged in the various branches of labor feel confident that the people will patronize them, and carry out what they have agreed in this particular, and they do not trouble themselves about any other employment, or business. There is but one furniture shop in Brigham City, and the people sustain those engaged in that business. I suppose you have more than one. There is but one tin shop, and it is patronized by all the people of Brigham City. There is but one lumbering department there, and the people sustain the parties who are employed in that business. Some eighty or one hundred persons are engaged during the lumbering season. The mills are owned by the people, and there is no competition. There is but one millinery shop in that city, and it is sustained by the people. You have more than one here; perhaps you ought to have. There is but one tailor’s shop in Brigham City, and the people employed in that business are patronized by the whole people. I might mention a great many other businesses, but will leave that subject now.

Now, for the people in Ogden and the people in other settlements, it would be a good thing to unite together to supply themselves with their clothing, food, furniture, building materials, and with everything that pertains to their comfort and convenience, without being under the necessity of employing, or using, those things that are imported. You have a great many wide-awake, financiering men in Ogden, very intelligent men, who are full of wisdom and stir, and have the principles of the Gospel in them. You are ahead of the people of Brigham City in this respect, but we are ahead of you in some other respects. In proportion as a man possesses a knowledge over his brethren, we should be more anxious to accomplish good for Zion; and he should be the one to set a proper example for the union of the people. I believe if the Latter-day Saints would go forward and establish the United Order in their midst more than they do, the Lord would more abundantly sustain and bless us, and provide remedies against the evils to which we are exposed—persecution and difficulties from outside, that we will not talk about today.

The sisters here in Ogden are accomplishing considerable in regard to the United Order. They are uniting themselves together to do a great work. I do not know but what they, in connection with others, will be, more or less, the salvation of Zion; and it is a good thing for them to persevere, and for some of the brethren to follow their good example in this respect.

A great deal might be said in regard to the principles of the United Order, that I do not feel to talk about this afternoon, but I do feel to urge on those brethren who have the means and are in circumstances, to search out the mind and will of God in regard to these matters, and let us try to build up Zion. Zion is the pure in heart. Zion cannot be built up except on the principles of union required by the celestial law. It is high time for us to enter into these things. It is more pleasant and agreeable for the Latter-day Saints to enter into this work and build up Zion, than to build up ourselves and have this great competition which is destroying us. Now let things go on in our midst in our Gentile fashion, and you would see an aristocracy growing amongst us, whose language to the poor would be, “we do not require your company; we are going to have things very fine; we are quite busy now, please call some other time.” You would have classes established here, some very poor and some very rich. Now, the Lord is not going to have anything of that kind. There has to be an equality; and we have to observe these principles that are designed to give everyone the privilege of gathering around him the comforts and conveniences of life. The Lord, in his economy in spiritual things, has fixed that every man, according to his perseverance and faithfulness, will receive exaltation and glory in the eternal worlds—a fulness of the Priesthood, and a fulness of the glory of God. This is the economy of God’s system by which men and women can be exalted spiritually. The same with regard to temporal affairs. We should establish the principles of the United Order, that give every man a chance to receive these temporal blessings. I do not say that it would be proper to give a man just baptized the fulness of the Priesthood at once. Neither would it be right to give a man who has just come from the old country the home and possessions of him who has been here and labored and toiled for years to accumulate them. It would not be right for the possessor to step out of his house, and let the one who has never labored and toiled go in and take his place; but this man who has got the blessings of God around him, should be willing to sacrifice a portion of his surplus means to establish some industry, that this poor man can work and obtain a good remuneration for his labor, that he can see comfort and convenience before him, by persevering as he has done who has been thus blessed. This is the spirit and aim of the United Order, and that we should endeavor to establish. We should employ our surplus means in a manner that the poor can have employment and see before them a competence and the conveniences of life, so that they may not be dependent upon their neighbors. Where is the man who wants to be dependent upon his neighbors or the Tithing Office? No! He is a man, and is the image of God, and wants to gather the means around him, by his own, individual exertions. Blessed of God, are we, who have surplus means, and we should be willing to employ those means whereby such individuals may have, as before mentioned. The United Order is not French Communism. It is not required of those who possess the means of living to expend those means among those who know nothing about taking care of and preserving them. But let no man be oppressed and placed in circumstances where he cannot reach forth and help himself.

Well, I wanted to say a few things by way of suggestion to the brethren. May God bless his people in Ogden. Take the Book of Doctrine and Covenants, trace the subject of the United Order, and you will find it explained fully. And there need not be any difficulty in regard to what is required at our hands.

May we so live as to be worthy of a standing in the presence of God. Amen.

Discourse by President Brigham Young, delivered in the Tabernacle, Ogden, at a Meeting of the Relief Societies of Weber County, July 19, 1877.

[The following discourse was delivered by President Brigham Young; it was not revised by our respected President, but is presented as reported by brother James Taylor, of Ogden.]

I expected to attend a meeting of the Relief Societies of this Stake of Zion to hear reports, and comments from the Presidency, the Secretaries, and from those that they would call upon to speak. I learn from the President that the calculation was to invite the brethren to come here and talk to them, instead of their talking to us, and to give them instructions, point out their duties, and direct them with regard to their future course of life. This we are willing to do, on conditions. Were I to ask you if you are willing to comply with those conditions, I have no doubt but what you would at once answer me in the affirmative, and believe that you would carry out the declaration of your own voices, for this would be your mind. The question is, will you carry out our instructions? We leave each and everyone to determine that by their future lives. We hope that the people will hearken and by their acts respond to our requests.

The people called Latter-day Saints say that they wish to know and understand how to order their lives before Him whom we serve and acknowledge as our Father and our God. If I were to give you my own feelings with regard to instructions, many of you would perhaps consider it egotism; still, I take the liberty of saying to these my sisters, if the counsel and instruction that your unworthy servant has given to the inhabitants of the earth had been obeyed and carried out, I have taught them enough to have saved the nations of the earth, and to have made every one of them to be Latter-day Saints.

We are professedly Saints. What is the difference between a Saint of God and an angel of God? One is clothed upon with mortality, the other has passed through mortality and has received the celestial glory of our heavenly Father, and is free from the contaminating influences of sin that we have to contend with. This is the difference. We ask the question, can mortal beings live so that they are worthy of the society of angels? I can answer the question for myself—I believe that they can; I am sure that they can. But in doing this, they must subdue the sin that is within themselves, correct every influence that arises within their own hearts that is opposed to the sanctifying influences of the grace of God, and purify themselves by their faith and by their conduct, so that they are worthy. Then they are prepared for the society of angels. To be Saints indeed, requires every wrong influence that is within them, as individuals, to be subdued, until every evil desire is eradicated, and every feeling of their hearts is brought into entire subjection to the will of Christ. Now you all believe this just as much as I do.

The first thing I am going to introduce to my sisters is the condition of this community. Since I have come into this place I understand that you have a great deal of sickness here. “It is very warm weather,” one says. “A great deal of sickness,” says another. I want to say to you that warm weather is very healthy weather. And I can say still further, with regard to our climate, a dry climate is a healthy climate, much more so than where a damp miasma arises from swamps and decayed materials, which is so frequently the case in low lands, especially in the Mississippi Valley, but not so on this western slope. Now I want you to understand what I am talking to you—this weather is beautiful weather to enjoy health.

Now I will talk to you mothers. If I were invited to your houses to take supper, or breakfast tomorrow morning, if you have it within your reach you will have a platter of meat cooked, and will put this before your children. They are hungry, and require something to satisfy the demands of nature. You place this before them, and, if they choose, in our country, they may gorge themselves to overflowing. You do not stop to ask them if they have eaten sufficient, and ask them now to desist, and eat moderately. You will let your children eat green apples and berries of any kind; sit down and eat fat meat, if they choose it and like it; and fill their systems with swine’s flesh which is more susceptible of diseases than any other flesh that we eat. It is not like fish or fowl. It is susceptible of disease of every kind, and will impregnate the system with disease far quicker than any other food that we eat. Now, mothers, it is well for you to think of these things. I will tell you how you can enjoy health. You let your children have a little milk in the morning. I would prefer putting it over the fire and boiling it, and put one-third water in it, with a little flour and a particle of salt to make it palatable. Give them a little bread with it—not soft bread, teach your children to eat crust—hard baked bread, that the Americans would call stale, but the English would not. Teach them to eat this, and to eat sparingly. Instead of drinking unhealthy water, boil such water, and let it stand until it is cool. If the children are in the least troubled with summer complaint, and are weak in their bowels, make a weak composition tea, sweeten it with loaf sugar, and put a little nice cream in it; and let the children make a practice of drinking composition instead of cold water. Mothers, keep the children from eating meat; and let them eat vegetables that are fully matured, not unripe, and bread that is well baked, not soft. Do not put your loaf into the oven with a fire hot enough to burn it before it is baked through, but with a slow heat, and let it remain until it is perfectly baked; and I would prefer, for my own eating, each and every loaf to be no thicker than my two hands—you tell how thick they are—and I would want the crust as thick as my hand.

Now for experience. You see I am creeping up into years; and I have been from my boyhood a person of observation. I have many and many a time said to children when they begged for the soft bread, that was not baked thoroughly, “Look here; you will not live very long; you will probably come to a premature grave.” I have noticed invariably the child that selects the soft bread to be a short-lived person. The children that hunt around after the crust and eat it, I have noticed endure, live, and continue to live on. Have you ever noticed this? I have quite aged sisters here; and I am talking to many that have children, grandchildren and great-grandchildren, like myself. Have you ever observed this? If you have not I wish you would commence to reflect upon it.

You say you are improving. These societies are for the improvement of our manners, our dress, our habits, and our methods of living. Now, sisters, will you take notice, and instruct those who are not here today, to adopt this rule—stop your children from eating meat, and especially fat meat; let them have composition to drink, instead of unhealthy water; let them eat a little milk porridge; let them eat sparingly and not oppress the stomach so as to create a fever. No matter whether it is a child or a middle-aged person, whenever the stomach is overloaded and charged with more than is required it creates a fever; this fever creates sickness, until death relieves the sufferer. Now the people do not think of this. You ought to have thought of it. I have taught this for years and years to the people. When we commence to shape our lives according to the judgment that is given to us, and we exercise a proper portion of thought, and study the laws of life, to know what to give, and how to guide and direct our children and ourselves, we shall find that the longevity of this people will increase. Although it is a fact that the longevity of this people is as great perhaps as that of any other people at the present time; yet we shall find if we will hearken to the wisdom our Heavenly Father has given us, this will increase; and we shall learn at once that we are enjoying better health, we shall have a greater amount of vitality, and a stronger development of ability, and by temperance and moderation lay the foundation for the development of the mind. Now, here let me throw in a side remark. I do not mean to go without food and go to fasting. This is the other extreme. A sufficient amount of food that will agree with the stomach is healthy, and should be partaken of. Aged or middle aged, youth or children, never should go without food until their stomachs are faint, demanding something to sustain their systems, and continue to undergo this; for this lays the foundation of weakness, and this weakness will tempt disease. But keep the stomach in a perfectly healthy condition. Now I do not mean fasting, but eating moderately; and if my sisters will go home and commence to adopt this rule, you will find that you begin to get better, your children and neighbors will get better. We do not expect all to be free from sickness. I have had a great deal of sickness in my life. I do not expect to be free from the ills, the weakness, debility and disease that prey upon the human family, but we can amend our ways, and amend our life by being prudent; and I wish the sisters to understand this, and to adopt these instructions; and if you do not learn before the month of July is gone that your sickness has departed, I shall be very much disappointed. So much for the health of the people. Will you listen?

Here are mothers. Who give the key to the nations of the earth with regard to their feelings, pride, prejudices; their religion, habits and customs, and, I may say, who, in a great degree, govern, that lay the foundation for the ability that is exhibited among the nations of men? It is the mothers. Who have laid the foundations in the hearts of children to prepare them to be great and good men? It is not the fathers—it is the mothers. It is like the saying of the Savior with regard to the poor. Speaking to his disciples, he says: “For the poor always ye have with you, but me ye have not always.” Now the children are always with the mother, and the mother is always with the children, but the father they have not. He is in the field, at his work; and the mother is all the time making impressions upon the minds of the children. Permit me here to say, mothers, and my sisters, you who are young, it will do you good if you will only observe it. You see, hear and witness a good deal of contention among children—some of you do, if not all—and I will give you a few words with regard to your future lives, that you may have children that are not contentious, not quarrelsome. Always be good-na– tured yourselves is the first step. Never allow yourselves to become out of temper and get fretful. Why, mother says, “this is a very mischievous little boy or little girl.” What do you see? That amount of vitality in those little children that they cannot be still. If they cannot do anything else they will tip over the chair, cut up and pull away at anything to raise a row. They are so full of life that they cannot contain themselves; and they are something like ourselves—boys. They have so much vitality in them that their bones fairly ache with strength. They have such an amount of vitality—life, strength and activity, that they must dispose of them; and the young ones will contend with each other. Do not be out of temper yourselves. Always sympathize with them and soothe them. Be mild and pleasant. If you see a child with knives and forks, playing with them, it might put out its eyes. It will not do to give it a hammer and a looking glass. What will you do? I am a person of experience, and know to deal with children. If the child has in its hand that which it should not have, let the mother or the father, or whoever has charge of the child or has the right, take such things from it, and put them away where they belong. Now, mother, listen to this—never ask a child to give up that which it should not have. Step up kindly and put the article where it belongs. The child will not say anything. A little circumstance took place in Salt Lake City. I had business in a house where I had understood there had been considerable trouble occasionally; and the mother would not let the father speak to the children, to chastise them. I went into the house and talked to the man. The lady came in and sat down. I pretty soon saw a little girl, about two years old, with a tip thimble in her mouth, sucking it. I went up to the girl, took the thimble from her and put it on the mantle shelf. Says I to the mother—“you must not allow the child to have this thing; if it should go into the stomach it will decay.” The man looked at me as if he would faint away. He was a large man, but I suppose he never attempted to say such a thing to his wife in his life. I said it; and the mother was so confounded that she did not say a word; and it would not have done her any good it she had. Now, if you will mind this—You bring up your children correctly, and teach them those principles and habits that are correct, and you will find that you will improve very materially in your families. If you find that the children are cruel, do not contend with them, soothe them, and invite those who through accident have injured a little sister to pity her. “You have accidentally hurt your little sister, go and kiss her.” By taking this course you will have good children, and they will not contend with each other. I am talking to you of that which I know. I have had an experience in these matters.

I will relate a little incident that occurred in my own family. A little boy about three and a half years old was very ill. His mother would feed him bread and milk, or whatever he wished. As soon as he could stand by her, every day he wanted his bread and milk. Just as soon as he had got what he wanted, he would throw up his hand, and away went the basin to the floor. His mother did not know what to do. Said I, “If you will do just as I tell you, I will tell you what to do. The next time you sit down to feed this little boy, when he has got through he will knock the dish out of your hand.” Said I, “lean him against the chair, do not say one word to him, go to your work, pay no attention to him whatever.” She did so. The little fellow stood there, looked at her, watched her; then he would look at the basin and the spoon, watch his mother, and look at the basin and spoon again. By and by he got down and crept along the floor and climbed up to the chair, and then set the basin on the table, and crept until he got the spoon and put it on the table. He never tried to knock that dish out of her hand again. Now she might have whipped him and injured him, as a great many others would have done; but if they know what to do, they can correct the child without violence.

One of the nicest things in the world is to let an enemy alone entirely, and it mortifies him to death. If your neighbors talk about you, and you think that they do wrong in speaking evil of you, do not let them know that you ever heard a word, and conduct yourselves as if they always did right, and it will mortify them, and they will say, “We’ll not try this game any longer.” I have seen men, and women also, that are never happy until they are miserable, and never easy until they are in pain.

These are little things; but is not the world made up of little things? The whole earth is composed of these small atoms of sand. Our lives are made up of little, simple circumstances that amount to a great deal when they are brought together, and sum up the whole life of the man or woman; and yet in our passing from one to another our little acts and incidents seem to be very minute or simple, but we find that they amount to a great deal.

Now, sisters, will you learn these things. I want to see the children of this people grow as they should; and I want to go a little farther with regard to our children. Commence, mothers, just as quick as the child is old enough to understand, which is quite young. They observe the acts and doings of the mother, and whoever is present. From these acts they imbibe their first impressions. Now, mothers, do you want your children to be Saints, when they are grown up? Do you want your sons and daughters to be good and great, and their lives filled up with usefulness? “Certainly, with all my heart.” Then lay that foundation for their future life by teaching each little child what it should do. Teach that child honesty, uprightness and truthfulness. Never permit a falsehood to be told, nor the color of a falsehood without correction. Train that child by your own acts and words, from its infancy, so it may imbibe the principle in its own heart to be perfectly honest. Teach that child to believe in God our Heavenly Father. Teach it to believe, to have confidence in Him.

“Why, he is the author of your lives. Here are your father and mother with regard to your natural body.” As soon as they can understand anything at all, teach them—“Yes, my little child, but you have a spirit within you. Were it not for this spirit, you would not have life in you. Here are the father and mother of your tabernacle; but you have a spirit in you, and the father of that spirit is our Heavenly Father, whom we serve as our God. You must have implicit confidence in this Being. You must depend upon Him always. If you are in danger in the least, you must believe in God, and ask Him to rescue you, to preserve you; and your faith must be in the name of Him that He has given, whom He calls His only begotten son, to die a ransom for our sins.” And as soon as they can understand, teach them with regard to the original sin. Teach them to have implicit confidence in the Father through our Lord Jesus Christ; and every time they need wisdom, to ask for wisdom, and ask for understanding; and every time they are in trouble, ask our Heavenly Father to give them comfort, and they will feel joyous instead of grievous, and will feel a buoyant feeling, instead of being cast down. Teach the children to pray, that when they are large enough to go into the field with their father, they may have faith that if they are in danger they will be protected. Teach them that those good angels that are ministering spirits, and their angels, to guard and defend the just and pure watch over them continually. And teach them—I am sorry to say there are not many mothers who do teach it—that they may grow up with this understanding, that our Heavenly Father takes cognizance of all our acts and doings, and of us, as individuals, and that His eye is over us, and there is not so much as a hair of our heads falls to the ground without the notice of our Heavenly Father. Teach them these things and they will grow up into this habit. You may call it tradition, but it is an excellent one. You can sow the seeds of infidelity and they will grow there. Teach the children so that when they go out from the presence of their father and mother, God is in all their thoughts. Can you come to this understanding, mothers? If I were talking to the brethren, I should say no man in this Church has the privilege or right to enter into business, or go at anything without having God in his thoughts, and asking for guidance and direction in all his ways. And I will say to the mothers and sisters, now give your children this correct tradition in their youth. As I was talking to one of my wives, she said, “Who is there that teaches her children these things?” I turned to one and said, “There is one of my wives; she has children full of faith, because she made it her business to teach them the tradition to believe in God the Father, to call upon Him continually; and God was in their thoughts from morning until evening, all the time they were awake. Says I, “There is the woman; she has taught her children.” Now I know that mothers can teach their children; and they ought to teach them, and this is my duty to tell you what to do in this case. Remember to traditionate your children in the nurture and admonition of the Lord. Teach them as they ought to be taught, that they will have faith from their youth up, and the Spirit of the Lord to direct them, that they may never lose sight of this faith in Christ, and our Heavenly Father; and when they are old they will not depart from the good path. I am firm in the faith, and verily believe, that if mothers will bring up their children aright, and give them that early training that they should have, their children will grow up and never depart from the path of rectitude and truth.

The mothers are the moving instruments in the hands of Providence to guide the destinies of nations. Let the mothers of any nation teach their children not to make war, the children would grow up and never enter into it. Let the mothers teach their children, “War, war upon your enemies, yes, war to the hilt!” and they will be filled with this spirit. Consequently you see at once what I wish to impress upon your mind is, that the mothers are the machinery that give zest to the whole man, and guide the destinies and lives of men upon the earth. Now, then, I want to talk upon other matters. You can do just as you please; you can rule this Stake of Zion. Why, here are brother Peery and his two Counselors, they cannot move one step unless you say so. You do not understand this, do you? Why, all the men in this Stake of Zion can go to some other country, but when the ladies say thus and so, all the men have to come to the standard. “But, we have an independence, you know; and I would not like to pin my destiny to any woman’s apron string.” But you see the force of this education, which is forced upon them by the teachings received in early childhood.

Now I want you to guide and direct to our benefit. I want these my sisters to take into consideration what we can do with regard to sustaining ourselves. Say you, “Let us go to work and lay the foundation of it.” In a great many places there is a foundation of it laid out, which is very good. Now, I want you to go to work and say, we will make all our headdresses, we will make all the hats that the men need to wear; we have plenty of straw and materials, we will do this. “Now you have an object, brother Brigham.” Yes, I have, more than one object; and the great object is to show to our heavenly Father that we have come out from Babylon, and are capable of taking care of ourselves. When we come to finances, I want the people to be rich, instead of poor. The course we are now taking is beggaring the people—running into debt for this folly and that folly, and everything that they can see. Why, let the merchant come and bring the follies of Babylon, we want them immediately. “Why, yes, we can make all the straw hats, if you will take them.” I will tell you what else I want, I want the sisters to say to themselves, and then to their daughters, sisters and friends, “We will wear that which we will make, or we will wear nothing; we will make what we wear on our heads; we will make our own hats and bonnets.” Now men, will you patronize this? “Yes.” Then get your husbands to say, “we will not buy one of the hats from these stores, if they bring them by the carload.” Well, there will be a great deal saved to this Stake of Zion; probably more than twenty thousand dollars. Then say to your husband, “now, go and build a tannery, that the hides that come off our beef cattle, can be made into leather.” And then, say to your husband, “I want you to understand that I am perfectly, absolutely opposed to your course of life, unless you make some leather.” Then, sisters, go to work and make up this leather. The labor is in the shade, and a great deal of this work can be done by machinery; but it can be done by hand. We have one sister in Salt Lake City, who started twenty-three years ago boot and shoe making; she has made herself a little fortune; she has plenty to live on; she has worked with her own hands until she has accumulated property enough to sustain her. My young sisters, instead of sitting continually at the piano and getting the consumption, take hold and build up Zion. The first thing is to do something for yourselves, and learn to labor; and when one thing is done, take up another item, and continue until we manufacture everything that we need here.

I will say to those who are raising sheep, do not send your wool away. Why, it will be said, “a fool and his money are soon parted.” Save your wool, and send it to the factory. If we want a little cotton cloth we can raise it in the southern country; and we could raise some here as well as in some other places. We can raise about two gatherings. In the best of the States they will gather from three to four. We can raise our cotton in the south, and save our wool here. Go to and save your wheat. Tell the people of this Stake of Zion not to sell their grain. “We are in debt,” says one. What brought you in debt? “Oh, I wanted a thresher and a mowing machine.” Where do you live? How much grass have you to cut? “One hundred and fifty acres.” How many mowing machines have you got? “Only eight.” Buy another, and another machine, and clothing from the stores that is nothing in the world but shoddy, with but enough of wool to hold it together—buy these, and buy more than you can pay for. Go into debt, and pauperize the whole community, instead of building up Zion. I want you to stop. When we are in a position to build up ourselves, we are building up Zion. Let us sustain ourselves.

Well, I may say there are a hundred and one things we have to talk about; and as the sisters will give no reports, we will tell them what they should do. Now, recollect what I have said to you. Go to, from one thing to another to make for ourselves what we need. Stop this buying, so that we can have something on hand.

Another item. I will say to the Presidency of this Stake of Zion, if you could take one-fourth the time of the men who are idle here and put it on the Temple, and take the other three-fourths and go to the Railroad Companies and say, “Gentlemen, we will turn you out a hundred hands who will work for one dollar a day,” we would have the railroads in our hands, and have every dollar that they spend for five hundred miles. We might bring every dollar in here, and live within fifty cents on the dollar, and save the other fifty cents. How long would it take the men to go down to the bedrock, where we were brought up? I can see women who, when they were twenty years old, six yards of calico was all they asked for for a gown, and that was good enough to wear to meeting or to a party; good enough anywhere. If my mother and her grandmother got one silk dress, and they lived to a hundred years old, it was all that they wanted. I think my grandmother’s silk dress came down to her children. She put her silk dress on when I went to see her. It was, I think, her wedding dress, and she had been married some seventy years.

Some of the ladies wear a silk dress and say, “Husband, I want another silk dress, I have had this four years.” Learn to be prudent. It is no skill to get money; but, it is a skill to know how to preserve it and make it increase, and bring to you an abundance to build up Zion, and purchase what we want.

I wish to say a few words to my sisters in regard to raising silk. I would like to talk just enough to have you do something in this direction. This is a matter that I have talked upon for a great many years. Soon after I first came to the valley, I sat on a load of hay in Salt Lake City, and said, “this atmosphere is full of silk and all good things; and we will prove it to be one of the best places for raising silk.” We have proven that we can raise it. There are sisters here who can reel it and make it into cloth. There is a sister before me with a silk dress on; she raised the silk, and made it herself; and I warrant it will wear four times as long as any you can buy in the stores. (By invitation the sister arose that the congregation might see the dress.) I want to encourage you in this industry. If you want a little change, you can very easily get it by raising silk. Silk that we raise here, when it is reeled, is worth from $8 to $14 a pound. It is always a cash article, and finds a ready market. There is no day in the week or month in the year but what you can find a market for silk, and get the money for it. I wish the sisters would think of this. A few pounds of silk gives you a little money. It is easily raised; where there is a little care taken you can preserve the eggs so that you can raise two crops of cocoons in a year. There is no trouble to preserve them in our ice-houses, until the first are disposed of, and so you can keep the crops growing along. You can raise more money than the farmers, and beat them in the production of wealth. Take a woman with her children, and they will make twice the amount of money by raising silk that the man can make with the farm. If you will try it you will say it is true.

If you have not the mulberry trees—I have proffered for years to give the trees and if you want a thousand you are welcome to them, or a million, I am ready to give them to you. Some twenty years ago I sent for mulberry seed. I have raised thousands and tens of thousands of trees, and they are in this Territory. I have a large cocoonery that I built twelve or fourteen years ago. I have given the use of that—a building about 20 x 110 feet, and I have given the use of the mulberry trees, and the fruit is good. A great many people are fond of the fruit; it is healthy for children.

When you feel disposed to make a little money, go into the raising of silk, which is one of the easiest branches of business that was ever followed. There is no other work the women can do that will yield the same amount of profit. This is a matter that I wish you to hearken to. Will you bless yourselves, and do good to yourselves? We have plenty of weavers who can take the silk and know how to manufacture it; and they will give you all you could reasonably ask for it.

Now let the beauty of your adorning be the work of your hands. Will you not, Presidents, ask your Societies to enter into this agreement, and go to work and make what you want to wear. Then we will appeal to the brethren and say, “Come, let us wear the headdresses that our wives and our sisters can make; and it would be very healthy for the men if they would wear straw hats winter and summer. We would not see so many bald heads as we now see around here. Straw hats are perfectly healthy to wear. I have worn them through winter; and the only objection I have to them is that they are a little too tight and close. Let the sisters go to work and make these things.

Now, sisters, I plead with you to stop these fashions. They are nonsense. Brother Carrington has given you a fine detail of them. They are miserable looking. I dare not tell you how they look to me, and how the vanity looks that is in the minds of the people. How long is it since my family said to me of hoops, “They are so nice and comely; how would we look if we were to take those hoops off? Why we should look like the town pump. Would you not be ashamed of us?” I am ashamed. I am ashamed to see the tight clothes—to see the shape of the ladies. How long is it since the sleeves were so loose that you go into a store, and the gentleman says, “Are you not going to buy a pair of sleeves?” “O, if I buy a pair of sleeves I shall have to have a new dress.” “O, I will give you a dress.” Eighteen yards in the sleeves, and three yards in the dress! These foolish fashions, what good do they do? I have asked my sisters what they would think if a lady who lives in heaven should pay them a visit. Would she come with these large sleeves on—a mutton leg sleeve, with dress pulled right out in front of her? Now, it is pinned back here. It is very unwise. It is nonsense and uncomely. It is the best looking of anything in the world when brother Carrington sees his wife in her new calico dress. “You look just as you did when I courted you.” Now there is another fashion. You see a girl with her hair clipped off in the front of her head, she looks as though she had just come out of a lunatic asylum. The hair is for an ornament. You can love a woman with a comely dress on of her own make, just as well as though she had on a dress that cost five thousand pounds.

We do not seem to realize that we have to give an account of the days we spend in folly, and that we will be found wanting if we spend our time foolishly. When you come to the wheat and the fine flour, to the gold and the silver and the precious stones, the Lord owns them. But what have we? Our time. Spend it as you will. Time is given to you; and when this is spent to the best possible advantage for promoting truth upon the earth, it is placed to your account, and blessed are you; but when we spend our time in idleness and folly it will be placed against us. Here is the difference.

Now, sisters, take hold; do this that we ask you to do. It is for your own benefit, and health, and life, and for the comfort of the people, and the building up of Zion. And let us go to, and establish the Zion of God upon the earth, that we may be prepared to enjoy it, which I most earnestly pray for every day, in the name of Jesus, Amen.

Discourse by President Brigham Young, delivered in the Tabernacle, Ogden, Sunday Morning, May 27, 1877.

I can offer a few of the reflections of my own mind with regard to the discourse of brother Geo. Q. Cannon. I will take his text: “We have a great work to perform.” Not that I have time to take up item by item, and explain and give you correct views, so that you can understand all things pertaining to this great work; but I will give a few words, hoping that you are prepared to receive them in good and honest hearts, and digest them by the spirit of revelation, and understand what I have in my own heart.

The improvement that we are undertaking is not a small labor. It is not the work of a day, or a week, or a month, but the work of a lifetime; and when we end our career here, we hope to leave those behind us on the earth of our own posterity, who are better calculated to go on with this work, and who will do so until it is completed. What is this work? The improvement of the condition of the human family. This work must continue until the people who live on this earth are prepared to receive our coming Lord, and dwell with the sanctified, and to associate with angels and with our Savior, preparatory to entering into the presence of our heavenly Father.

Now this is the work; and how are we to perform this work is the question which I hope you will be able to understand. I wish you had the spirit of revelation. I would delight in the Latter-day Saints living so that the Spirit of God would be within them, so that they could see and understand and judge all these things for themselves.

I will commence by drawing attention to the philosophy of man here upon the earth. We see ourselves here today. Here are old, greyheaded men, aged ladies, infants in their mother’s arms, and persons in the different conditions and stages of life, with varied looks, feelings, sympathies and passions. We see this variety before us today. But we all commenced at the foot of the hill. We see the infant in its mother’s arms. What is this infant here for? What is the design in the creation of this little infant child? It lies here in its mother’s arms; it would not resist, in the least, if it were dropped into a cauldron of boiling oil; if it were thrown into fire it would not know it until it felt the flames; it might be laid down here, and the wolf might come and lick its face, and it would not know but that its mother was soothing it. You see this foundation, the starting point, the germ of intelligence embodied in this infant, calculated to grow and expand into manhood, then to the capacity of an angel, and so onward to eternal exaltation. But here is the foundation. Sent to school, the child learns to read, and continues to improve as long as it lives. Is this the end of the knowledge of man? No. It is only the beginning. It is the first stage of all the intelligence that the philosopher in his reflections, taking the starry world before him, and looking into the immensity of the creations of God, can imagine. Here is the first place where we learn, this is the foot of the hill.

Now the object is to improve the minds of the inhabitants of the earth, until we learn what we are here for, and become one before the Lord, that we may rejoice together and be equal. Not to make all poor. No. The whole world is before us. The earth is here, and the fullness thereof is here. It was made for man; and one man was not made to trample his fellow man under his feet, and enjoy all his heart desires, while the thousands suffer. We will take a moral view, a political view, and we see the inequality that exists in the human family. We take the inhabitants of the civilized world, and how many laboring men are there in proportion to the inhabitants? About one to every five that are producers, and the supposition is that ten hours work by the one to three persons in the twenty-four hours will support the five. It is an unequal condition of mankind. We see servants that labor early and late, and that have not the opportunity of measuring their hours ten in twenty-four. They cannot go to school, nor hardly get clothing to go to meeting in on the Sabbath. I have seen many cases of this kind in Europe, when the young lady would have to take her clothing on a Saturday night and wash it, in order that she might go to meeting on the Sunday with a clean dress on. Who is she laboring for? For those who, many of them, are living in luxury. And, to serve the classes that are living on them, the poor, laboring men and women are toiling, working their lives out to earn that which will keep a little life within them. Is this equality? No! What is going to be done? The Latter-day Saints will never accomplish their mission until this inequality shall cease on the earth.

We say but very little about politics. If we have laws, we should have good laws, and we should get good men to adjudicate those laws. And if we are at variance with our neighbor, and are in want of better judgment than we have to settle our difficulties, let us call three or twelve men, and leave it to them to decide between us. Adopt this course, and it would save an immense amount of time, and set the lawyer to raising his own potatoes and wheat, instead of gulling the people. The nonproducer must live on the products of those who labor. There is no other way. If we all labor a few hours a day, we could then spend the remainder of our time in rest and the improvement of our minds. This would give an opportunity to the children to be educated in the learning of the day, and to possess all the wisdom of man.

But we are to revolutionize the world. Do you think these Latter-day Saints can do it? I do not know. It is the work of the Almighty; and if he sends forth his Spirit to teach the people true principles, we have a right, a moral right, a religious right, to tell the truth to the people without interruption; and men have no business to raise their anger against this people, when we are merely telling the truth to the inhabitants of the earth, and instructing them how they can better their condition.

But we have something more than morality alone to teach the people. What is it? It is how to redeem the human family. In Adam—that is, if we believe this book (the Bible), and believe the history that Moses gave of our first parents, and of the inhabitants of the earth, which indeed we have to depend upon, for we are not in possession of any other history of our first parents, and are consequently obliged to refer to this history—if we believe this, I can say that as in Adam all die, even so in Christ all are made alive. If we can believe Moses and the Apostles, we die in consequence of sin in the conduct of our first parents, in eating that which they were forbidden to eat; that we are shut out and cannot see and understand heavenly beings. We cannot see their faces. We cannot hear their voices. We cannot behold their glory. We are shut out from this. The veil of mortality being dropped between us and the Creator, something has to be done so that we may return and behold those that are exalted.

There is a difference between the Latter-day Saints and the professed Christian world. Shall I remark on this difference? We teach our children that we are serving a God who has an ear to hear, an eye to see. He has a mouth to speak, a hand to handle. He has a body. He has the component parts of man. He moves in his own sphere. He dwells at his own dwelling place. His presence and his power fill immensity. He has filled the heavens and the earth with his works, and placed man here upon the earth, and brought forth in the latter days his greatest work. It is the greatest work for the salvation of the human family that has been revealed to man since the fall of Adam. I hope you teach this in the Sunday school, that we are serving a God who has a body, parts and passions, and who has feelings, and a fellow feeling. Well, you startle at this. You have a fellow feeling. If the Christian world were to hear me declare that our Father in heaven could know and sympathize with this mortality by experience, and has a fellow feeling, and deals kindly and sympathetically and mercifully with those who are froward, they would be startled. Yet this is our Father. We believe in him. Yes. Ask the Christian world, Do you believe in such a God? No, they say. What kind of a being do you believe in? Such as was described in the inscription which Paul saw written on the altar at Athens, “To the unknown God.” “We worship that unknown God.” But the God that the Latter-day Saints are worshiping, and that we teach our children to worship, is the God and Father of our Lord Jesus Christ and the Father of our spirits, the author of the existence of our bodies, He who placed them here upon the earth. He gave existence to us all. He gave breath and being to all. And yet man has his agency; this truth we must never lose sight of. We must teach our children that Christ came in the meridian of time; that he suffered and died for the original sin Adam committed in the Garden of Eden, and tasted death for every man. He suffered for every man upon the earth.

This is the character of him whom we receive as our Savior.

We want you to believe in Him, my son, my daughter. Believe in His Father, and that they have compassion upon us, and we should hearken to His counsel. What is required of us as soon as we come to the years of accountability? It is required of us, for it is an institution of heaven, the origin of which you and I cannot tell, for the simple reason that it has no beginning, it is from eternity to eternity—it is required of us to go down into the waters of baptism. Here is a fountain or element typical of the purity of the eternities. Go down into the waters, and there be baptized for the remission of sins, and then have hands laid upon us to confirm us members of the Church of Jesus Christ of Latter-day Saints. Then receive the Spirit of truth, or the Holy Ghost. Then live according to every word that proceeds out of the mouth of God, through those men whom he has appointed here upon the earth, until we are perfect.

If we go and preach the Gospel, men and women of age, youths and children believe our testimony, come forward and desire to receive a remission of their sins by obeying the ordinances of the house of God, that are placed in that house for the express purpose of remitting sins. Then they commence to live moral lives, as becometh those who have embraced the truth, and continue to live by the truth until they are prepared to enter into an exaltation. How long will they live here? No matter if they live as long as Methuselah lived, if they commence that moral reform required in their lives. Those who have been in the habit of swearing, swear no more. Never use the name of the Deity without his authority. If we are in the habit of telling that which is not true, learn to speak the truth. If we speak evil of our neighbors, cease to speak evil. Covet not that which is not our own. Keep the Ten Commandments, and then go on until we are perfect, loving our neighbor more than we love ourselves, imparting to all that kind fellow feeling, that we can take those who are in this poor and stricken condition of life, and raise them, that they may come up and possess the fruits of the earth, and enjoy all that we can enjoy in raiment, food and possessions. Raise our own horses, our own food, and let everyone be a producer, and then we can with a good grace, be consumers. Infringe upon no one. Instead of making any poorer, make all wealthy.

A few words upon the minerals found in our mountains. We have had a great many men examining among the mountains, and through the plateaus and ranges in the south. The whole scientific world, a few years ago, would have pledged their reputation that there was not any mineral in the sandstone range along the Rio Virgin River. Now they are finding it in many places. A great many have told me that there was no mineral there, but it is now found in various parts of the southern portion of this Territory. What can I say about it? The Lord, in Isaiah, says, “For brass I will bring gold, and for iron I will bring silver, and for wood brass and for stones iron.“ I can attribute it to no other agency than the power of God diffusing it in these mountains. I will refer it to the scientific world. You may as well take a piece of wood and say that it shall become a piece of sandstone, as to say that you will find silver in sandstone. Did you ever know sandstone to become a petrifaction. It is hard to say where it will not be found, now that it is found in the barks of petrified trees. It is no matter, the Lord is managing all this, and he does just as he pleases with regard to the treasures of the earth, and we may look for them, but if we are not to find them, they will be hid. When God says to his agents, remove this gold, this silver, this copper, it will be done. You do not understand this philosophy, but I do. And my philosophy outreaches the philosophy of men that study books. I have said enough with regard to the minerals of the earth.

I see a man grow up from the infant stage to be a scholar, and by and by he has an empire, and can give laws to the people, that can equalize them, and bring them to a state of happiness and excellency, and give them all the advantages that man can possess upon the earth, and make every man happy and comfortable. This is the work that we have upon our hands. Teach the people the faith of the Gospel. Teach them what God is, and what His work is, and that there never was a time such as many of our philosophers speak of, who drift back and back, and come to this theory and that theory, and go back, and back to the time when we were all reptiles. When was there a time when there was not a God? But, say they, there must have been a time. Then you declare to me, do you, that there was a time when there was no time. And this is the philosophy of a great many of the scientific in this day. They see the heavens stretched out but they comprehend them not. And why do they not say, if there was a time when there was no time there will be a time again when there will be no time. What a condition for man to be in! Can we look onward and upward through the immensity of space, and behold the worlds on worlds that we call stars, and imagine that they will be blotted out forever? What an idea! What a philosophy! Why, it ought to be laughed at by the ignorant, and those who are children in their reflections. A time when there was no God, no eternity! It cannot be possible, and the philosopher who tries to establish such a doctrine cannot possess any correct ideas of his own being. Will there ever be such a time? No. But forever onward and upward. So it is with the religion we have embraced.

Teach the Sunday School children with regard to the heavens, with regard to their faith, with regard to their mortal lives, and reach out to that higher life, far above this, that we may, if we will, enjoy upon the earth. This is the condition of man. This is the road for men to walk in, to be obedient to the principles of eternal truth, those immortal principles that God has revealed to us.

With regard to the ordinances of God, we may remark that we yield obedience to them because He requires it; and every iota of His requirements has a rational philosophy with it. We do not get up things on a hypothesis. That philosophy reaches to all eternity, and is the philosophy that the Latter-day Saints believe in. Every particle of truth that every person has received is a gift of God. We receive these truths, and go on from glory to glory, from eternal lives to eternal lives, gaining a knowledge of all things, and becoming Gods, even Sons of God. These are the celestial ones. These are they whom the Lord has chosen through their obedience. They have not spurned the truth, when they have heard it. These are they that have not spurned the Gospel, but have acknowledged Jesus and God in their true character; that have acknowledged the angels in their true character. These are they that work for the salvation of the human family.

I say to the Latter-day Saints, all we have to do is to learn of God. Let the liars lie on, and let the swearers swear on, and they will go to perdition. All we have to do is to go onward and upward, and keep the commandments of our Father and God; and He will confound our enemies. It is for you and me to improve our children, and teach them to bring forth the elements here, until we possess all things that are on the earth, and then prepare to possess the things that are in Heaven, and go on from glory to glory, until we are crowned with God the Father.

May the Lord bless you, Amen.

Discourse by Elder Orson Pratt, delivered in the Tabernacle, Ogden, Saturday Morning, August 16, 1873.

I have been called upon, but a few minutes ago, to address the congregation who are here assembled, which I desire to do through your united faith and prayers in my behalf. Without the assistance of the Spirit of the Lord it is impossible for any person, in a religious capacity, to edify and instruct his fellow beings. But, if we have the Spirit of the Lord, however imperfect our abilities may be, we are sure to edify and enlighten the people, and the person also who speaks will be edified; for it is written in the Book of Doctrine and Covenants, “He that speaketh, as well as those who hear, will be mutually edified together,” if the Spirit of the Lord is poured out from on high upon us. It is said in another revelation that “the Spirit of the Lord is given by the prayer of faith.” Faith is required on the part of the people to obtain all blessings of a spiritual nature. And in order to have faith it is important that we should do the will of God, otherwise our faith will be very weak indeed. He that doeth his master’s will, and has within him the desire to work righteousness, can approach the Lord in faith; but if we do not keep his commandments, and have not this desire, and do not do his will, our faith becomes exceedingly small indeed.

It is, in my estimation, very similar to what we see transpire here on the earth, between parents and children. When children become rebellious, and do not perform the will of their parents, it is with a very small degree of confidence that they come before their parents and seek for any kind of favor or blessing. They come trembling, doubting. They know that their conduct has been such as to prevent them from receiving favors which they especially desire. Sometimes, perhaps, the father will grant the petition of a rebellious son, when he has sufficient confidence to offer up a petition to his parent. But if that rebellious son has so far strayed from the parent that he has no confidence to approach him, and does not offer up any petition to the parent, it is very doubtful about the parent’s taking into consideration his wants, in some respects, and bestowing the favors which he really desires. So it is between us and our heavenly Father.

Sometimes people, through their transgressions, through their disobedience, through their rebellion to the principles that God has revealed, may have lost their faith to that degree that they will not go before their Father, will not pretend to ask him for a favor, thinking that their transgressions are too great, and that the Lord will not favor them. In this condition it is doubtful indeed if the Lord takes into consideration their peculiar wants, and the especial blessings which they would be glad to receive.

How many are the commandments and instructions which God has given to this people? We have been blest in this generation with an abundance of the manifestations of the spiritual blessings of the kingdom. Perhaps there never was a people since the world began that have had as much information, in so short a period of time, from their organization, as what the Church of the Latter-day Saints have had. When we take into consideration this one book, the Book of Mormon, which God has, in mercy, brought forth, and the information that is contained therein, and combine this information with the Jewish record of the Old and New Testament, and then in connection with these two books, the revelations that are contained in the Book of Doctrine and Covenants; all the information that is, and that has been given from time to time in that book. Then, in addition to these three books, all the revelations that God has delivered to us by the mouths of his servants from time to time, some of which have been published, others have not been published, but are still considered by this people as sacred as the things that are published. I say when we take into consideration this flood of light and intelligence that has burst forth upon the world, in the period of about forty years, we may say that we have been blest so far as light and information are concerned, far beyond any other people with whom we are acquainted. It is true we have not the full history of all the various dispensations, and all the manifestations of the mercy and goodness and power of God among those different peoples and nations in ages past. We could not say of a certainty how much information God may have imparted in those dispensations. We read in some revelations what God has given about the organization of ancient Zion. In the seventh generation from the creation—from the days of Adam—we read about the preaching of Enoch. How he went forth and prophesied to the nations. How he built up the Church among the various nations. How they built up Zion. In the history of this ancient Zion, we find that Enoch continued his preaching in righteousness, three hundred and sixty-five years, before Zion was prepared for a translation. How much was revealed during that time we do not know, no doubt much was given; but I doubt whether there was one hundreth part of the information communicated, during the first forty years of the existence of ancient Zion, which has been communicated to us, as a people, in our day.

Sometimes we find it to be the case, that God manifests his goodness and mercy to a people, not in the way of revelation, but in the way of power, without much information. We find this to be the case among ancient Israel. They had been slaves in Egypt for a long period. They had been taught, from their childhood up, to work mortar and make brick, and toil and labor for the Egyptians—their taskmasters. During this period of time they had not the opportunity of learning much. There must be a little leisure granted that the mind may be taught, instructed and educated; but it seems that their whole education for two or three generations, or for a long time after they were brought into bondage, was given to them by their task-masters—how to form bricks or adobies, or whatever it might be—hard labor. If they had a little leisure, instead of using it in treasuring up the knowledge of God, they needed it to recuperate their physical systems, that they might rest from their labors, and go again and drudge on the morrow.

This seems to have been the condition of Israel in the land of Goshen, in Egypt. Consequently, when Moses went down to Egypt, he found an ignorant people. It is true they kept up the form of the Priesthood among them. Before the Priesthood of Aaron was confined to that particular tribe, we have an account of this Priesthood being in existence. After they were led through the Red Sea, before the Lord set apart Aaron and his sons, before he confined the Priesthood to Levi, when the children of Israel came and camped before Mount Sinai, we recollect that there was a strict law given. The Lord told them that he was about to descend on Mount Sinai, and he charged the people that they should not break over certain bounds lest they should perish, for if any person or beast should touch the Mount, they should be stoned to death. The people, being ignorant and not fully acquainted with the strictness of the commandments of the Most High, a curiosity was excited, and some of the congregation, when Moses went up to Mount Sinai, wanted to draw near, and the Lord sent Moses down to charge the people again a second time. And the Priests were commanded that they should not break through lest they should perish. What Priesthood? Not a Priesthood that was confined to Levi, or to the descendants of Aaron, or to Aaron himself; but it was a Priesthood that existed among Israel. That same Priesthood that is mentioned in one of the revelations in the Book of Doctrine and Covenants, where in speaking of the two Priesthoods, it says that they continue together in the Church of God, in all generations, when God has a people upon the face of the earth; not confined to any special lineage, so far as the Priesthood is concerned. Go down and charge the Priests, that they do not break through. This organization may have existed through all the period of the slavery of the children of Israel, for several generations, although we cannot suppose that they had been fully instructed. They had no printed records as we have. They had not a large collection of books, in the form of Jewish Bibles, to which to refer for information. They had not a large collection of books similar to the Book of Mormon, for printing was not then known. If any of their scribes found a little leisure to write off some of the revelations, it would be only a stray copy or two that would be in the hands of the children of Israel. We can therefore see the difference between them and the Latter-day Saints. They were permitted to enjoy, in a special manner, the power of the Almighty in their midst. This shows that in some of the dealings of God, he manifests his power, if he does not manifest his revelations.

There is a great deal of danger when the people see a great deal of power existing in their midst. For the want of experience and information, for the want of more knowledge, there is a liability to sin against all of this power that may be made manifest in their midst; and this would bring sudden destruction. This is no doubt the reason why God did, in so short a time, send forth such swift judgments upon the heads of the children of Israel. They had seen the manifestations of his power while they were in Egypt; they passed through the Red Sea, and then beheld the glory of God upon Mount Sinai. If they would suffer themselves to reject this power thus made manifest, it brought speedy destruction upon them.

When Moses was on the Mount, they made a golden calf. We no doubt are led to wonder why it was, while the glory of God rested on the Mount, and while the Lord was thus showing forth his omnipotent power—we are led to wonder why it was—that they should build golden calves, and fall down and worship them. It was because of their ignorance. This glory appeared to them on the Mount like a natural phenomenon. Some natural cause, perhaps, was assigned. They saw the clouds as we see clouds upon our mountains. They might have thought that there was a volcanic eruption on the Mount, and concluded there was no God in it; and therefore, that they needed to make gods of their own finger rings, and fall down and worship them.

The consequence was that the Lord sent Moses down out of the Mount again. And he threatened that he would destroy the whole nation, and make of Moses a great nation. But Moses quoted the promises that the Lord had made to their fathers, and the Lord concluded to hearken to the words of Moses and spare the people. Moses went down, and as he drew near, he heard a great noise, and he saw them dancing around a golden calf, and they were stripped naked. And thus they had turned their hearts away from the Lord.

Now instead of bearing all this, the Lord inspired Moses to say to the people, let those who are on the Lord’s side come forth; put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. And there fell of the people that day about three thousand men. On this occasion great destruction came on them, because of their transgression. It was among a people that had been enlightened only by miracles, signs and wonders. We find this to be the case throughout all the sojourn of the children of Israel in the wilderness. They would become rebellious; and the Lord had to send forth judgments, miraculous judgments upon them from time to time. Their carcasses fell in the wilderness. Sometimes a terrible plague would break out, and the only way that Aaron could stay the plague was to get between them and the plague, and offer up sacrifices. The flying serpents that infested that great wilderness would destroy them, and the only way there was to be healed, was to look upon a brazen serpent. And, after all, what was their information? What was their knowledge concerning the things of the kingdom of God? The very knowledge that they had when they came forth out of Egypt, the knowledge of the Gospel, of its first principles—even that knowledge seems to have been taken from them, and a law of carnal commandments given to them instead.

The Lord, in this dispensation, is beginning to operate a little differently from what he has done in former ages. In the first place he performs some small miracles, such as unstopping the ears of the deaf, and causing the lame to walk, the dumb to speak, some fevers to be rebuked, some plagues to be stayed, and devils and unclean spirits to be cast out. Instead of coming down upon a mountain, and causing the earth to shake by his power; and instead of showing forth a pillar of fire by night, and a cloud by day, he has taken a different course: “First, give the people knowledge, give them understanding, show unto them the principles of my Gospel, the principles of my law, make them strong in the knowledge of God, and show forth but very little power in their midst.” This seems to be wisdom, that we may have knowledge proportionate to the power that is made manifest, that when he does show forth his power, we may turn not our hearts away from him. In the beginning of this work it seemed to be necessary that certain persons should be raised up to bear witness to the Book of Mormon—of its divinity, that the work might be commenced. But did the Lord continue to send forth his angels? Oh, no. After he had raised up three witnesses in 1829, angels’ visits became more scarce, because the people were not prepared for them. Even these three witnesses were not prepared for a day of trial; for they turned from the Lord, and fell into transgression, and did not keep the commandments of God. What was the matter with them? They had greater power made manifest in their midst, than they had knowledge to keep them in the faith. If they had had more knowledge, it would not have overthrown them. We find that Oliver Cowdery, David Whitmer, and Martin Harris beheld the plates that were translated, and heard the voice of the Lord out of heaven, proclaiming in their ears that the translation had been performed by the gift and power of God. And they put their testimony in writing, and it went forth. But this was too great a power for the little knowledge that they had. And the consequences were that they had trials, and these trials overpowered them. But we never have heard that these witnesses have denied their testimony. Because they were not all the time beholding the power of God made manifest, they fell away. Now this should be a lesson to the Latter-day Saints, that when we do see some small miracles wrought, we should strive to strengthen ourselves up in the spirit of our religion, with light and knowledge and information—to gain all that we possibly can, that we may be spiritually strengthened; a miracle is external to the senses, and has only an exciting effect upon the mind. Unless it is accompanied by the Spirit of the living God in the heart, what are we benefited? We are able to bear testimony to what our eyes have seen, but where are we benefited, unless the Holy Ghost is shed forth in our hearts?

Moreover, God has determined that in our day he will manifest his power again. When I say our day, I ought to say in the days of this last dispensation of the fullness of times. Before it closes up, it will turn out to be one of the most magnificent eras ever manifested to the world, so far as power is concerned. The Lord has taken this method for forty years past, to prepare us for what is coming. And if we will treasure up what the Lord has given, and suffer his will to be written in our hearts, and printed on our thoughts, and give heed to the teachings and counsel of the living oracles in our own midst, we will be prepared, that when the day of power does come, we shall not be overthrown.

Now, that there is a day of power coming, every Latter-day Saint, who is acquainted with the predictions of the Prophets, is certain. He is expecting that it will come in the time specified in those revelations. God has said to us, in the Book of Doctrine and Covenants, that when the times of the Gentiles are fulfilled, then cometh the day of my power. “Thy people will be willing,” says one of the ancient Prophets, “in the day of thy power.” The Elders of this Church have gone forth among many nations. They rejoice in the power that is made manifest, in some measure. God has said that they should go and preach the Gospel to all nations of the earth; and that signs should follow them that believe. In my name they shall do many wonderful works. In my name they shall cast out devils, speak in other tongues; and the eyes of the blind shall be opened. The Elders have found this to be true. As far as the people have had faith, they have seen this power, in some measure, displayed. But this cannot be said, comparatively, to be the day of his power. When the day of the power of the Lord shall come, then will be a time when not only the sick, the lame and the blind, but also the very elements will be wrought upon by the power of God, as the Lord has spoken, and be subservient to the commands of his servants. Will the waters be divided? O yes. We are told, in the prophecies of Isaiah, that when the house of Israel shall return to their own country, he will strike the river Nile, in the seven great channels, by which it enters into the Mediterranean Sea. Instead of taking them above these seven different channels, he will make a road through the seven channels of the river Nile; and the people of Israel will go again dry shod, as they did anciently. In the eleventh chapter of Isaiah, and the 15th verse, we read that “the Lord shall utterly destroy the tongue of the Egyptian Sea,” not the main body of the sea. Those who are acquainted with the north portion of the Red Sea know there are two prongs, one is called the tongue of the Egyptian Sea; and the children of Israel shall go through dry shod, and through the seven channels of the river Nile, as did Israel in the day that they came up out of the land of Egypt.

Here will be a miracle wrought greater than that of speaking in tongues or the healing of the sick—more convincing in its nature. When this is done together with many other things, the children of Israel will no longer feel themselves under the necessity of referring to the day when the Lord wrought wonders as they came up out of the land of Egypt. You know it has been a saying with the Jews some thousands of years, that the God of Israel lives. “We do not worship the kind of god which you heathens worship. We worship that God that divided the waters, that came down on Mount Sinai.” They always refer back to miracles four thousand years old, that their God is a God of miracles. This ancient proverb is to be done away, in modern Israel. Instead of referring back to ancient miracles, it will be said, “The Lord liveth that brought the children of Israel from the land of the north, and from the countries he has driven them to the land of their fathers.” That will be the time when Israel will be willing. All Israel will be willing to acknowledge the power and glory of that God whom they serve. It seems that the Lord is going to enact over again, a thing that he did after they came through the Red Sea. After they came through the Red Sea, the Lord brought the children of Israel into the wilderness, and kept them there forty years, so that all the people perished except Joshua and Caleb. When the Lord brings the people of the House of Israel, in the latter days, instead of taking them direct to the land of Palestine, he brings them forth into the wilderness again, which you will find recorded in the 20th chap. Ezekiel. “I will bring you into the wilderness, and plead with you face to face.” Now if the Lord did plead with them face to face in the wilderness of the land of Egypt, and gave them revelations there, if his presence, at first was with them, and was not taken from them at the first, so will he do again—he will plead with them face to face.

I do not think, however, that they will, in the latter days, so far transgress, as to bring upon themselves the curse that came on their fathers, in ancient times; for then he took from them the glories of the covenant of the Gospel, and introduced another covenant, the covenant of the law. The first tables of stone, we are informed by the inspired translator, contained, not only many instructions for the government of the people, but revelations containing the Gospel of the Son of God; the principles of the higher law, that were calculated to cause all who obeyed the same, to enter into his rest, which rest was the fullness of his glory. These tables were broken to pieces, because of the worship of a golden calf. The first covenant was broken. And when Moses went into the mount a second time, the ten commandments were the only things that were contained on the second tables, that were on the first. But in addition to that, was added the law of carnal commandments. Hence the Gospel was taken away. Its higher ordinances were withheld. The higher Priesthood was withheld. The sys– tem that was intended to make them a kingdom of Priests was withheld. And they were left with the law of carnal commandments. A law by which they could not live. Statutes which were not good, and judgments whereby they could not live. But in the latter days we have reason to believe that the children of Israel will never experience such a curse as this. That the presence of the Lord will not be withdrawn from them as it was then. But coming again to the 20th chapter of Ezekiel, we find that after the Lord has brought them into the wilderness, we are informed that “he will bring them into the bonds of the covenant, not the law of carnal commandments, but into the bonds of the new and everlasting Covenant” that will be renewed for them. That will be something binding. “I will bring them into the covenant, and purge out the rebellious that shall be among you.” They shall not enter into the land of promise, he will not let them get in. God did these things in ancient times, and foretold what he would do in the latter days.

We have been brought here as the beginning of the great latter-day kingdom—brought from the nations—established in these lofty regions of our continent—in these mountain valleys. We have been brought here, and instructed, and taught for many years. In what? Not in a law of carnal commandments. I think I will take a portion of that back. I will say that we have been instructed in the law, the principles of the new and everlasting covenant, which has not as yet been taken from us; but in addition to that, because of the hardness of our hearts, we are deprived of some blessings that pertain to this new and everlasting covenant. Do you wish to know what blessings have been withheld from us, that pertain to the higher law? I will tell you. In the year 1831, soon after God first established this Church, when he took his servant, Joseph, the Prophet, and many of the first Elders of this Church, and brought them together in the western boundaries of the State of Missouri, and pointed out to them where the city of the New Jerusalem should be built, and where the Temple should be located, certain laws were revealed. These laws, if adopted, were calculated to make this people of one heart and mind, not in doctrine alone, not in some spiritual things alone, not in a few outward ordinances alone, but to make them one in regard to their property. God pointed out certain laws in 1831, and which were more fully revealed in 1832, and in 1833, he told us what the order of the kingdom was, in regard to our property. Now what was the law? The Lord ordained that every man who came up from the churches abroad to that choice land, where the Zion of God is to be built in the latter days should consecrate all his properties. In what way? How consecrate it? In what form? Now in this Territory we have had a form of consecration, some have complied with that form, but where is there a man who has been called upon to comply with it in reality. The law was, consecrate all of your properties, whether it be gold, or silver, or mules, or wagons, or carriages, or store goods, or anything that had any wealth in it—all was to be consecrated, to come to the Lord’s store house. Agents were appointed to receive these consecrations. Not consecrate to any man, or to these agents, but consecrate to the Lord, for his storehouse. Now, I ask, did not that make us all equal? Supposing that a man came to Jackson County, with five hundred thousand dollars, and another came with five dollars. If both of these persons consecrated all that they had, would they not stand on a platform of equality? Both of them worth nothing at all. So far as property is concerned they were equal. Now after this consecration, what then? We were not counted really worthy to receive bonafide inheritances immediately, but I will tell you what we were counted worthy of, we were worthy of being the Lord’s stewards, as you will read in many places in the Book of Doctrine and Covenants. What is a steward? Is he a bona-fide owner of property? No. If I were called upon to be a steward over a certain farm or factory, the business is not my own, I am only as an agent or steward to take charge of the concern, and act upon it, as a wise steward, and to render up my account to somebody. The Book of Covenants informs us that it is required at the hand of every steward to render an account of his stewardship, both in time and in eternity. To whom? To those whom God selects and appoints. If it be the first presidency of the Church in connection with the Bishop; then these are the proper agents to whom a strict account of that stewardship must be rendered. But how do we become stewards? Let us inquire into this. How were the people, after they have consecrated as the law required—how were they to become stewards? The Lord’s agents, the Bishops, that had a knowledge of the things of God, were to purchase lands by this consecrated property, from the General Government, or from individuals, as the case might be. They were to purchase wagons, mules, and all that was requisite to carry on mechanical business, and stores, according to the amount of property consecrated and put into their hands. This was to be done by the Lord’s agents, and those whom they should call upon to assist. When all this land, and tools and machinery, and horses, and sheep, and so forth, are procured out of the Lord’s money; what then? Does every man receive an exact equality, or amount of this property? No. Why not? Because some men have more ability for managing a stewardship than other men. Some men perhaps all their lifetime have been accustomed to carrying on great establishments and know how to conduct great establishments. Is it to be supposed that such a man would be limited to the same amount of stewardship as the man who has fifty acres of land? It may require twenty, or a hundred times the amount of stewardship to be placed in the hands of such a man, than what is required of other stewards who manage farming only. Does not that make them unequal? No. They are all stewards. The property belongs to the Lord. But, inquires one, does not this man of great capability have more of the luxuries of life? No. Because he has to give an account of his stewardship to the Bishop, and if this man of high capability has made at the end of the year a hundred thousand dollars, he is required to hand in an account to the Bishop, at the end of the year, and if there have been made a hundred thousand dollars, clear gain, does the man own it? No. It is brought to the Lord’s store house. The poor man that has gained fifty dollars extra from his farm hands in his fifty dollars and an account of his stewardship. If the man that has handled a five hundred thousand dollar stewardship has used it improperly, the account will show. “I have done thus and so. I have purchased such and such machinery.” If he has laid out his stewardship for self-aggrandizement or unwise purposes, another man is placed in his stead. And the poor man who has gained his fifty dollars, if he has purchased any thing that is unwise and unnecessary, and he has limited himself to that fifty dollars as clear gain, he will be moved out of his stewardship. At the end of the first year all these stewardships are made equal again; it is all consecrated unto the Lord’s storehouse, they are all on an equal footing again. Then, again, during the year before these accounts are rendered up, if they are wise stewards there will be no advantage, each one will be on his guard all the time lest his stewardship is not approved of.

That is the order of heaven. That is the ancient order, and it was the order instituted in the year 1831. What did the Lord say about those who would not comply with his order? Some of our eastern farmers, when they left their homes in Vermont, or in the State of New York, and came up and saw the beauty of that land, and the depth of the soil, and the beautiful timber in Jackson County, they forgot that they were to be the Lord’s stewards, and began to think that they could use their own property, instead of complying with the law of consecration. “What a blessing it will be, said they, if I can buy up this land at a dollar and a quarter, per acre; for I can sell it out for a hundred times as much and make myself a rich man; I will not sacrifice my property.” These were some of the feelings that filled the hearts of some. But the Lord sent up a revelation, given through his servant Joseph, in Kirtland, warning the Saints against their receiving their stewardship without complying with this law of consecra– tion. That if they would not comply with it, their names should be blotted out, and the names of their children; their names should not be had on the book of the law of the Lord. That they should perish, &c. We find that the people did not comply, and hence the Lord, in about two years and four or five months, suffered our enemies to be stirred up against us, and the Saints were driven from the land. They were driven forth, in the bleak cold month of November, to wander whithersoever they could for protection. What was the reason? The Lord tells us, he suffered this, because of our transgressions. The Lord informed us, that there was covetousness in our midst, and “for this reason I have suffered them to be removed.” The Lord commanded us to purchase all of that land, but instead of doing this, many were holding fast to their dollars, and thought that the Lord intended to cheat them out of their property, and they said—“We’ll see what the Lord will do for his people. If he will show forth his power, by and by, when all gets to be pleasant, we will take our property and go and settle down among the Saints.” They did not believe what the Lord required, hence they were scattered from synagogue to synagogue. In one of the revelations, says the Lord, “I will remember them in the day of my power, when the time shall come, but they shall suffer tribulation for a little season. And when they have been sufficiently chastened, they who remain shall return with their children to build up the waste places of Zion.”

I have related these things that we may understand wherein we have once had the privilege of complying with the celestial law in regard to our property, and wherein a great princi– ple has been put out in our midst. In all of our wanderings the celestial law has never been put in practice, as regards our property. But the Lord has not left us any more than he did the children of Israel, when they were rebellious. Instead of entirely casting them away, and denouncing them and rejecting them as his people, he still gave ancient Israel a law. Instead of entirely rejecting us, he gave us another law. One inferior to the celestial law, called the law of Enoch. The law of Enoch is so named in the Book of Doctrine and Covenants, but in other words, it is the law given by Joseph Smith, Jr. The word Enoch did not exist in the original copy; neither did some other names. The names that were incorporated when it was printed, did not exist there when the manuscript revelations were given, for I saw them myself. Some of them I copied. And when the Lord was about to have the Book of Covenants given to the world it was thought wisdom, in consequence of the persecutions of our enemies in Kirtland and some of the regions around, that some of the names should be changed, and Joseph was called Baurak Ale, which was a Hebrew word; meaning God bless you. He was also called Gazelum, being a person to whom the Lord had given the Urim and Thummim. He was also called Enoch. Sidney Rigdon was called Baneemy. And the revelation where it read so many dollars into the treasury was changed to talents. And the City of New York was changed to Cainhannoch. Therefore when I speak of the Order of Enoch, I do not mean the order of ancient Enoch, I mean the Order that was given to Joseph Smith in 1832-3-4, which is a law inferior to the celestial law, because the celestial law required the consecration of all that a man had. The law of Enoch only required a part. The law of consecration in full required that all the people should consecrate everything that they had; and none were exempt. The law of Enoch called upon certain men only to consecrate.

Now did the people keep this second law—inferior to the first? The Lord picked out some of the best men in the Church, and tried them if they would keep it. “Now I will,” says he, “try the best men I have in the Church, not with the celestial law, but they shall consecrate in part, and have a common stock property among them.” And in order to stir them up to diligence, he fixed certain penalties to this law, such as, He shall be delivered up to the buffeting of Satan; sins that have been remitted shall return to him and be answered upon his head. How did they get along then? The Lord tells us that the covenant had been broken. And consequently it remained with him to do with them as seemed to him good. Many have apostatized since that day. Sidney Rigdon for one, Oliver Cowdery for another, and John Johnson for another. Why have they apostatized? They did not comply with the covenant that they made in regard to the law given to Joseph Smith, that was afterwards called the law of Enoch.

Did the Lord forsake us then? No, he had compassion upon us—still looked upon us as the latter-day kingdom—did not take the kingdom from our midst, but continued to plead with us and bear with the infirmities of the people. “Now I will, says he, “try them with another law.” So in the year 1838, he gave us another law, called the law of Tithing. Let me name now some of the conditions of Tithing, according to that law. The Lord gave a commandment that the people that came up—gathered with the Saints—should consecrate, not all their property, but all their surplus property, and after they had consecrated all their surplus property, there should be a certain portion, not called surplus, which they should retain; and out of this that is not called surplus property, they should try to make an income, and if they could make an income, they should consecrate one-tenth part of that income.

Now of you who have been in this Territory for twenty or twenty-six years, how many have complied with this law of Tithing? How many have had surplus property, over and above one-tenth part? How many would come here with fifteen or twenty thousand dollars’ worth of property, and pay one-tenth, as though this was surplus. Is that the law of Tithing? If it is, I do not understand it. If I understand the law of Tithing, it requires a man who has fifteen, or twenty, or fifty thousand dollars, when he comes up to Zion, to go up to the Lord’s agent, the Bishop, and say, “I have so much money, and so much of a family; now tell me, Bishop, how much of this is surplus property? Oh, says one, that ought to be left to our own judgment. Our own judgment! Who in the world among all the Latter-day Saints would have any surplus property if it is left to his own judgment? How many in Ogden have given surplus property today? Go throughout all this town and ask them if they have surplus property. “Oh, no, I have not quite enough to carry on my business according to my own mind. I have a manufacturing establishment here, I wish I had a few thousand dollars more than I have to put in it. I want twenty thousand dollars more. I have no surplus property.” Some man starts another business, and he has no surplus property. And you may go through all the towns and villages and not find a man who has surplus property. He could not be found. Then I should judge, that the men to determine what is surplus property, and what is not, are those men whom God has ordained to this power, namely, the Bishops, who have a knowledge of these things by the power of the Holy Ghost, and by virtue of their calling. The President of this Church will be prepared to say whether a man has surplus property or not, and let him specify, and the man be satisfied. This is the law of Tithing, inferior to the full law of consecration, and also inferior to the law of Enoch.

Now for the other portion of the law of Tithing. Say a man comes here with fifty thousand dollars and it is judged by proper authority that forty thousand is surplus. He goes to work with the remaining ten thousand and gets him a farm and home, and enters into some other business, and makes not only a sufficiency for support, but finds at the year’s end that he has made a thousand dollars: he has to pay one-tenth of that, that is a hundred dollars. This is really the meaning of the word Tithing. But the surplus property, the forty thousand dollars, are consecrated as is required in the former part of the first paragraph of the revelation on Tithing.

How many of the Latter-day Saints have complied with even the least thing that God has given in property matters? Perhaps a few, and no doubt many have done well; and others have been careless; not feeling to rebel against God, but a little too careless or indifferent about paying one-tenth of their income. Now is this right? Can we be prospered as a people? Ought we not to be ashamed if we cannot comply with one of the lesser laws? It seems to be the last law, in regard to property, that God has given to save this people. We ought to ask ourselves, “Am I fulfilling this law? Am I preparing myself for the day when God shall require me to enter into the higher law?” I will say that the day will come, and is not far distant, when this higher law will be carried into effect, not only in theory but in practice. At present, God has eased up on the law in part, that is there is a revelation given in the year 1834, on Fishing River, in which the Lord says, “Let those commandments which I have given, concerning Zion and her law, be executed and fulfilled after her redemption.” That is as much as to say, “You are not prepared to keep them. If I do not now relieve you in some measure from the responsibility, they will bring you under great condemnation.” The revelation does not say that we shall not enter into that order, but we are not bound by penalties so to do. Now I believe that before the redemption of Zion, there will be a voluntary feeling to carry out the celestial law. I found my belief on the prophecies that are given in the Book of Doctrine and Covenants. The Lord has said that before Zion is redeemed she shall be as fair as the sun, clear as the moon, and her banners shall be a terror to all nations. And that it is needful that Zion should be built up according to the law of the celestial kingdom, or I cannot receive her unto myself. He cannot receive her only as she is built up according to the full law of consecration. All the Zions that have ever been redeemed, from all the creations that God has made, have been redeemed upon that principle. And God has told us in the revelation given to ancient Enoch, “I have taken Zion to mine own bosom out of all the creations that I have made.” Now if he has done this—if he has selected Zions, he has done it from the different worlds, by the celestial law; and they are sanctified by the same law, and they dwell in his bosom—that is under his council and watch care, in the presence of his glory, exalted before him, all redeemed by the same law, hence partakers of the glory, the same exaltation, the same fullness in the eternal worlds. Therefore if the latter-day Zion would be counted worthy to mingle with the ancient Zion of Enoch, caught up before the flood, if they would be counted worthy, when the Zion of Enoch comes, to be caught up to meet them, and to fall upon their necks and they to fall upon the necks of the Latter-day Saints, and if they would enjoy the same glory, the same exaltation with ancient Zion, they must comply with the same law. “I cannot receive Zion to myself,” saith the Lord, “unless built up by this law.”

There will be a great preparation before the redemption of Zion. Supposing we should all be returned, say this fall, or next year, to Jackson County. Say a large majority should be returned to the land of our inheritances, in Missouri, and in the regions round about, and it should be said to us, “Go ye my sons and build up Zion according to the celestial law, through the consecration of the property of my Church, as I have commanded,” would you be prepared to do this work? Have you an experience in it? Have you learned the lesson by experience? No, no; years after years have passed away since that law was given, the then middle-aged are now tottering to their graves; the youth have grown to be men, and the law has not been practiced in our midst. We have the mere letter of the law. The theory has been in existence, but who has practiced upon it? Will you take us in our ignorant state? While we have been every man for himself, and accumulating all that he could grasp, and almost neglecting the lesser law of Tithing, could it be expected that the Lord would say to a people thus situated, and without experience in these things, go back to Jackson County? There must be a preparation here; and it would not surprise me, if the Spirit of the Lord should come upon the Presidency of this people, and we should be told to enter into the higher law pertaining to our property. The Lord wishes to put it out of the power of every man to be lifted up above his brother or his sister, so far as wealth or property is concerned, by making his people equal, keeping them equal; not by a division of property, but upon the principle of stewardships. That keeps them equal. There is no chance of their becoming unequal. It is out of their power to be unequal. If a man loses all that he has by fire, and all his stock should die, the fact is, he is just as rich as all the others, because he is a steward. He owns nothing, neither do they. “But,” inquires one, “shall we never become bona fide possessors?” Yes. As we now see, children may be acting for their father, but still they are considered in the mind of the father as being the inheritors of his property at a certain time; so with the Latter-day Saints. They may be made stewards, but the time will come when they shall be bona fide inheritors. The revelation tells us when that time shall come. That when the seventh angel sounds his trumpet, and after the people have proved themselves in their stewardships, and when Jesus comes in his glory, they shall be made possessors, and be made equal with him. Consequently, when the Lord promised to Abraham, Isaac and Jacob, the land of Canaan, it was no testimony that they should enter in possession of that land the next day after the promise was made. They had to wander about in it, and prove their worthiness until the time should come when they should come forth from their graves, and the earth should be transfigured and cleansed from the curse, then they should be made possessors. So with the Latter-day Saints. The Lord said on the 2nd of January, 1831, “I design to give to you a land of promise upon which there shall be no curse, when the Lord shall come: behold this is my covenant with you, that you shall receive it for an inheritance, while the earth shall stand, and possess it again in eternity, no more to pass away.” This did not mean that we should come in possession at that time, or in 1831; but when we had proved ourselves as wise stewards, and had rendered up the account of our stewardship, and had been accepted, then we should receive an inheritance, not only in time, but while eternity should endure. Amen.

Discourse by Elder Orson Pratt, delivered in the Tabernacle, Ogden, Sunday Morning, May 18, 1873.

Having been requested to speak this forenoon, and to continue the subject upon which we were addressed yesterday afternoon, I cheerfully do so, hoping that I may have the attention of the congregation, as far as possible, that I may be able to make all hear.

The subject upon which brother Taylor addressed the congregation yesterday afternoon, and upon which a few words were said by those who followed him, is one of very great importance in its bearings upon the present generation; for all things that have once been revealed, and which are now lost, will be revealed anew, in order to fulfill that passage of Scripture recorded in the 11th chap. of Isaiah and 9th verse, “The knowledge of God shall cover the earth as the waters cover the sea.” Things of all former dispensations will be made manifest and revealed anew in the great dispensation of the fullness of times. And in order to understand more clearly the things that are to be revealed and made manifest again to the inhabitants of the earth, it may not be amiss for me to refer to some of the past records of antiquity that were revealed from heaven for the benefit of past generations. The first one that occurs to my mind will be found in the Book of Covenants, page 79, paragraph 29:

“And Adam stood up in the midst of the congregation, and notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest genera– tion. These things were all written in the Book of Enoch, and are to be testified of in due time.”

Adam was the first personage placed on the earth, in the Garden of Eden, and having transgressed, and having been cast out of the Garden of Eden, and having fulfilled a long probation, amounting to almost a thousand years, he concluded to gather together his children, which he did three years previously to his death. As recorded on the same page, he gathered Seth, Enos, Cainaan, Mahalaleel, Jared, Enoch and Methuselah, who were successive descendants, making eight generations in all, including himself, into the valley of Adam-ondi-ahman. This was nearly a thousand years after Adam was placed in the Garden of Eden, seven generations of his children, or the righteous portion thereof, were gathered together in that valley. And here it may not be amiss for me to say a few words in relation to the location of that interesting meeting or conference.

The valley of Adam-ondi-ahman, according to the views and belief of the Latter-day Saints, was located on the western hemisphere of our globe. (I would here say, that as the greater portion of this congregation are Latter-day Saints, the proofs and evidences which I shall bring forth, in relation to the matters before me, will be selected from those books which are believed by them, which may not be particular evidence to strangers, but to the Latter-day Saints they will be undisputed evidence.) Adam-ondi-ahman, the Valley of God, where Adam dwelt, was located about fifty miles north of Jackson County, in the State of Missouri. The Lord has revealed to us that Adam dwelt there towards the latter period of his probation. Whether he had lived in that region of country from the earliest period of his existence on the earth, we know not. He might have lived thousands of miles distant, in his early days. It might have been upon what we now term the great eastern hemisphere, for in those days the eastern and Western hemispheres were one, and were not divided asunder till the days of Peleg. Adam might have migrated from the great east, gathered up with the people of God in connection with the Church of Enoch, and formed a location in the western boundaries of Missouri. This is not revealed.

The object of this grand meeting of our great ancestors, was that Adam might bestow a great Patriarchal blessing upon his descendants. Hence the righteous of his posterity were gathered on that occasion. He pronounced upon them his last blessing. They were favored on that occasion, for the Lord appeared unto them. This meeting was very interesting in its nature, and the Lord was very much interested, as well as the people. He appeared to this vast congregation, and imparted comfort to Adam in his old age. And Adam was filled with the Holy Ghost. Notwithstanding he was bowed down with age, being filled with the Holy Ghost, he predicted what should come to pass among his posterity to the latest generations. Hence he must have spoken concerning all the following dispensations, that were to be revealed from time to time to the children of men. He must have spoken concerning the spreading of his posterity after the days of Noah, and of the great work of God being established on the earth in the latter days, and concerning the second advent of the Son of God, concerning the great day of rest, the period when Satan should be bound. All these things were written in the Book of Enoch, who was present on that occasion. And this book is to be testified of, in due time, to the Saints of the last days. This will be one of the means by which God will fulfill the prophecy of Isaiah, that “the knowledge of God will cover the earth as the waters cover the great deep.”

Saying nothing about the prophecies of Seth, Enos, Cainan, Mahalaleel and Jared, we will next come down to the days of Enoch. Enoch prophesied of all things, as well as his great ancestor, Adam. A few of his words are translated, and brought to light by the Prophet Joseph Smith, and published in the various publications of this Church—in the “Evening and Morning Star,” the “Pearl of Great Price,” etc. This prophecy, though very short, as far as it has been revealed, unfolds marvelous principles, showing that his eyes were opened to see things that were past, and things in the future, all of which were recorded in the Book of Enoch, which is to be brought to light and revealed in the latter times. Among the things revealed to Enoch was the knowledge of the flood, which was to take place. And the Lord made a covenant with Enoch, that He would set His bow in the clouds—just as it afterwards was given to Noah—not as a mere token alone that the Lord would no more drown the world, but as a token of the new and everlasting covenant that the Lord made with Enoch. The words of this covenant I will repeat, as far as my memory will serve: “I will set my bow in the clouds, and I will look upon it, and remember the everlasting covenant I have made with you. That in the latter days, when men shall keep all my commandments, Zion shall look upwards and the Heavens shall look downwards,” etc. The bow that was set in the clouds was to be a token, between God and the inhabitants of the earth, of the bringing again of Zion, and of the assembling of the Saints of all dispensations. Therefore, when I have seen the bow in the clouds, it causes me to remember the covenant that God made in those early ages, and which is soon to be fulfilled in the last dispensation of the fulness of times. How great and how important is this covenant with the Zion which was built up by Enoch, which was to be taken up into heaven and remain sanctified as a place of the Lord’s abode forever! Where he should dwell in the midst of his people, and where he should behold their faces, and they should behold his face. That this ancient Zion, and all the inhabitants thereof, should come from heaven and reign on the earth, and that Jesus should come with them. And for fear that the Saints should forget this, a beautiful bow was placed in the clouds, that they might remember that the Lord was looking upon them, and that he would remember his covenant with Enoch in regard to bringing his Zion again. This we find in the periodicals of the Church. When this time shall come that the Lord will bring again ancient Zion, this will assist in filling the earth with the knowledge of God as the waters cover the great deep; and will serve to put us in possession of the history of Zion, of the order of that ancient people, when they walked in righteousness three hundred and sixty-five years before they were prepared for a translation to heaven.

When we come to converse with Enoch and his city face to face, and hear from their own mouths the declaration of their own history, and the preaching of the Gospel in that age of the world, it will unfold a vast amount of knowledge in regard to the events before the flood.

We come down to the days of Noah. He was a righteous man, and called of God to preach the Gospel among the nations as it was revealed to his forefathers, and before the days of the flood, so great was the faith of many of the people, after the days that Enoch’s city was caught up, that the Holy Ghost fell upon them, and they were caught up by the power of heaven into the midst of Zion—the Zion of Enoch. Thus we have further knowledge revealed to us.

Noah, after having preached the Gospel and published glad tidings among the nations, was commanded to build an ark. He had a Urim and Thummim by which he was enabled to discern all things pertaining to the ark, and its pattern. He was a great Prophet, and predicted many things, and his records, no doubt, were hidden up, and will come forth in due time, when the Lord shall cover the earth with his knowledge as the waters cover the great deep.

Many people have supposed that Moses was the first man, and the people of his day the first generation that knew anything about written characters, and that all the people, from the days of Adam down to Moses, did not know how to put their thoughts in the form of writing; but let me inform you how writing commenced. We read in the Book of Enoch, in the “Pearl of Great Price,” that the Lord taught Adam how to write records by the inspiration of his Spirit. And it was given him concerning the mode of placing his thoughts in the form of writing. This is recorded in the Book of Enoch, and the “Pearl of Great Price.”

The people before the flood did not lose the art of writing, but they wrote their revelations, visions, etc., in the language of Adam—the first language given to man. This knowledge was retained through the flood.

We come down to the days of the building of the Tower of Babel, soon after the flood. About the time of Abraham the Tower of Babel was built. The people being of one language, gathered together to build a tower to reach, as they supposed, the crystalized heavens. They thought that the City of Enoch was caught up a little ways from the earth, and that the city was within the first sphere above the earth; and that if they could get a tower high enough, they might get to heaven, where the City of Enoch and the inhabitants thereof were located. They went to work and built a tower. They had this tradition, that there had been a translation of people from the earth, and they were anxious to become acquainted with them; but the Lord saw that they were one, and that they all had one language, and that nothing would be restrained from them which they imagined to do; and, as a curse, he sent a variety of tongues—took from them their own mother-tongue. The language of Adam was all forgotten in a moment; and independently of taking away from them the knowledge of their own tongue, he gave them a multitude of other tongues, so that they could not understand one another. In those days there were a few righteous individuals living at the Tower, among whom was Jared, a very good man, and his brother. When they understood, by the spirit of prophecy, that the Lord was about to scatter the people to the four corners of the earth, the brother of Jared called upon the Lord, by the request of Jared, that the Lord might lead them to a choice land. Did they come upon this great western hemisphere without a knowledge of God? No. Without any written record? No. Read the Book of Mormon, page 530, or, in other words, the Book of Ether, and you will find there recorded, several generations after the Israelites came from the Tower of Babel and landed upon this continent, that there was a certain woman, the daughter of one of the ancient men of note, that referred her father to those records which their fathers brought from the Tower of Babel; told her father what was recorded in them. “Hath my father not read the record which our fathers brought across the great deep? Behold, is there not an account concerning them of old; that they, by their secret plans did obtain kingdoms and great glory.” She put it in the heart of her father, Jared, to follow those wicked acts which were entered into by Cain. It shows that the Jaredites did not come here without a record of the things from the days of Adam, down; they had it with them. They kept it with them, and multiplied copies in the midst of their nation. But you may ask, how do we know about this first colony that came to this continent? How came we in possession of this knowledge? It was by the records which they themselves kept. The Jaredites, acquainted with the art of writing, kept their records. And among the host of records kept by them, were twenty-four plates of pure gold, which were kept by the Prophet Ether, some 1,600 or 1,800 years after their colony came to this land, from the Tower of Babel. He kept a record. These records were carried by Ether from the hill Ramah, afterwards called Cumorah, where the Jaredites were destroyed, as well as the Nephites. He carried them forth towards South America, and placed them in a position north of the Isthmus, where a portion of the people of King Limhi, about one hundred years before Christ, found them. I will read you a little description of their being found. On page 161, Book of Mormon, it appears that the people of Limhi were a certain colony that had left the main body of the Nephites, and had settled in the land where Nephi built and located his little colony, soon after their landing on the western coast of South America. After landing, and after the death of his father Lehi, Nephi was commanded of God to take those who would believe in the Most High, and flee out from his brethren. And they traveled many days’ journey to the northward, and located in a land which they called the Land of Nephi, and dwelt there some four hundred years. And then because of the wickedness of the people they were threatened with a great destruction. The Lord led Mosiah out of the Land of Nephi, and led him still further north, some twenty days’ journey, and they located on the river Sidon, now called Magdalena, which runs from the south to the north. And there they found a people called the people of Zarahemla. And some of the Nephites desired to return to the Land of Nephi, which they did. In about a century afterwards, there being no communication between the colonies, they sent out a number of men to see if they could find the people of Zarahemla. And they were lost, and came to a part of a country covered with bones. This is what I am going to read. And as a testimony that these things were true they brought twenty-four plates of gold, and breastplates of brass and copper, and swords, &c.

Book of Mormon, page 161:

“And it came to pass that after King Limhi had made an end of speaking to his people, for he spake many things unto them and only a few of them have I written in this book, he told his people all the things concerning their brethren who were in the land of Zarahemla. And he caused that Ammon should stand up before the multitude, and rehearse unto them all that had happened unto their brethren from the time that Zeniff went up out of the land. And he also rehearsed unto them the last words which King Benjamin had taught them, and explained them to the people of King Limhi, so that they might understand all the words which he spake. And it came to pass that after he had done all this, that King Limhi dismissed the multitude, and caused that they should return, every one unto his own house.”

“And it came to pass that he caused that the plates which contained the record of his people from the time that they left the land of Zarahemla, should be brought before Ammon, that he might read them. Now, as soon as Ammon had read the record, the king inquired of him to know if he could interpret languages, and Ammon told him that he could not. And the king said unto him: Being grieved for the afflictions of my people, I caused that forty and three of my people should take a journey into the wilderness, that thereby they might find the land of Zarahemla, that we might appeal unto our brethren to deliver us out of bondage. And they were lost in the wilderness for the space of many days, yet they were diligent, and found not the land of Zarahemla but returned to this land, having traveled in a land among many waters, having discovered a land which was covered with bones of men, and of beasts, and was also covered with the ruins of buildings of every kind, having discovered a land which had been peopled with a people who were as numerous as the hosts of Israel. And for a testimony that the things that they have said are true they have brought twenty-four plates which are filled with engravings, and they are of pure gold. And behold, also, they have brought breastplates, which are large, and they are of brass and of copper, and are perfectly sound. And again, they have brought swords, the hilts thereof have perished, and the blades thereof were cankered with rust; and there is no one in the land that is able to interpret the language or the engravings that are on the plates. Therefore I said unto thee: Canst thou translate? And I say unto thee again: Knowest thou of anyone that can translate? For I am desirous that these records should be translated into our language; for, perhaps, they will give us a knowledge of a remnant of the people who have been destroyed, from whence these records came; or, perhaps, they will give us a knowledge of this very people who have been destroyed; and I am desirous to know the cause of their destruction.”

“Now Ammon said unto him: I can assuredly tell thee, O king, of a man that can translate the records; for he has wherewith that he can look, and translate all records that are of ancient date; and it is a gift from God. And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not, and he should perish. And whosoever is commanded to look in them, the same is called seer. And behold, the king of the people who is in the land of Zarahemla is the man who is commanded to do these things, and who has this high gift from God.”

I have read this to give you an idea how the Israelites that inhabited this continent, before the days of Christ, came to the knowledge of the first colony that came from the Tower of Babel. This company, that was lost in the wilderness, brought these plates, with breast plates and swords, the hilts thereof having perished, and the blades thereof having cankered with rust.

Now Mosiah, the king, that dwelt in the land of Zarahemla, was the man that was called of God to translate. He had the gift and power given to him to translate these twenty-four plates. We have an account, on another page of the Book of Mormon, of his translating these plates; and that it gave an account of the people from the days of Adam down to the flood—to the days of the Tower of Babel, and down to the days they were destroyed.

Now will this record ever be brought to light to help fill the earth with the knowledge of God? Let me refer you to what is recorded in the Book of Ether, page 516—

“And now I, Moroni, proceed to give an account of those ancient inhabitants who were destroyed by the hand of the Lord upon the face of this north country. And I take mine account from the twenty and four plates which were found by the people of Limhi, which is called the Book of Ether. And as I suppose that the first part of this record, which speaks concerning the creation of the world, and also of Adam, and an account from that time even to the great tower, and whatsoever things transpired among the children of men until that time, is had among the Jews—Therefore I do not write those things which transpired from the days of Adam until that time;” (Now notice the next sentence;) “but they are had upon the plates; and whoso findeth them, the same will have power that he may get the full account.”

They are not yet found. We have the Book of Ether, that is not one-hundredth part of the contents of those twenty-four plates. But a very short account. Whose findeth these twenty-four plates will have power to get the full account; for they give a history from the days of Adam through the various generations to the days of the flood, from the days of the flood down to the days of Peleg, and from the days of Peleg to the Tower, which was very nearly cotemporary with Peleg. And from that time for some sixteen or eighteen centuries after they landed on this continent. The prophecies of their Prophets in different generations, who published glad tidings of joy upon the face of all the northern portion of this continent. Their records and doings are all to come to light, and these will help to fulfill the words of our text that the knowledge of God will cover the earth as the waters cover the great deep.

But we will pass along and come to the second colony, that the Lord brought out of Jerusalem, six hundred years before Christ. Did they bring any records with them? Had they the art of writing? Yes. When they lived among the Jews the art of writing was extensively known among the Jews. It was their art to write in the Egyptian language, as Nephi testifies on the first page of the Book of Mormon. “Therefore I make a record of my proceedings in my days; yea, I make a record in the language of my father, which consists of the learning of the Jews and the language of the Egyptians.” A language which their forefathers learned, while they dwelt in Egypt, and which they were familiar with, but probably lost it in some measure, but still re– tained a portion of it, and wrote their records in the same.

Now if you will appeal to Biblical history you will find that the Israelites did write their records, in ancient times, upon metallic plates, and that these plates were connected together, with rings, passing through the leaves. Through the whole a stick was placed for carrying the record. This description we have given by those who have deeply studied concerning the Scriptures and the ancient doings of the Israelites. When Lehi left Jerusalem, there was a certain man that lived in Jerusalem, that had kept records upon brass plates. And these records, we are informed had been handed down from the early ages of the Israelites, until Lehi left Jerusalem. They contained a copy of the genealogy of the tribe of Joseph in the land of Palestine. Laban being a descendent of Joseph, the records had fallen into his hands. Lehi was commanded to send his sons to obtain these records; for he had pitched his tent on the eastern borders of the Red Sea. The history of his obtaining them you will find recorded in the Book of Mormon. On the 10th page it reads—“And it came to pass that they did rejoice exceedingly, and did offer sacrifice and burnt offerings unto the Lord; and they gave thanks unto the God of Israel. And after they had given thanks unto the God of Israel, my father, Lehi, took the records which were engraven upon the plates of brass, and he did search them from the beginning. And he beheld that they did contain the five books of Moses, which gave an account of the creation of the world, and also of Adam and Eve, who were our first parents; And also a record of the Jews from the beginning, even down to the commencement of the reign of Zedekiah, king of Judah; And also the prophecies of the holy prophets, from the beginning, even down to the commencement of the reign of Zedekiah; and also many prophecies which have been spoken by the mouth of Jeremiah.”

“And it came to pass that my father, Lehi, also found upon the plates of brass a genealogy of his fathers; wherefore he knew that he was a descendant of Joseph; yea, even that Joseph who was the Son of Jacob, who was sold into Egypt, and who was preserved by the hand of the Lord, that he might preserve his father Jacob and all his household from perishing with famine. And they were also led out of captivity and out of the land of Egypt, by that same God who had preserved them. And thus my father Lehi did discover the genealogy of his fathers. And Laban also was a descendant of Joseph, wherefore he and his fathers had kept the records.”

“And now when my father saw all these things, he was filled with the Spirit, and began to prophesy concerning his seed—That these plates of brass should go forth unto all nations, kindreds, tongues and people who were of his seed. Wherefore, he said that these plates of brass should never perish; neither should they be dimmed any more by time. And he prophesied many things concerning his seed.”

I have read this in order to come to another thing that has a bearing upon our text. These plates of brass, contained the prophecies of all the holy Prophets from the beginning—from the days of Adam; hence they must have contained the prophecies of Enoch, Adam, Noah, Abraham, Isaac, Jacob, and Joseph in Egypt. The prophecies of Isaiah and many others of the holy Prophets were contained upon these plates of brass.

Notwithstanding brass is a metallic substance capable of being dissolved and crumbling back, in a few years to the elements, yet there was a miracle wrought upon these plates of brass. The Prophet said that these plates of brass should not be dimmed by time, that God would preserve them to the latest generations. What for? In order that they might come forth and their contents be translated by the Urim and Thummim, that these contents might be declared to all nations, and kindreds, and tongues, and people, who were the descendants of Lehi upon the face of all this continent, from the frozen regions of the north to the very utmost extremities of South America. That all these nations should come to a knowledge of the things contained on those plates of brass.

Now the Lord did many things of this kind in ancient days. If there should be any strangers present let me show you how the Lord can do many wonderful things. Let me refer you to the pot of manna, the substance of which would not keep over twenty-four hours, except on Sunday, and then it was preserved from becoming nauseous. But on a certain occasion the children of Israel were to collect a pot of this manna, and it was placed in the Tabernacle of the congregation, and instead of becoming nauseous, it remained just as fresh in future generations, as on the morning it was gleaned up.

Certain rods were gathered up to represent the twelve tribes of Israel, and Aaron’s rod budded and blossomed in one night; and that was handed down from generation to generation. And hence we see that God did work miracles for his people on the eastern continent. Is it any more marvelous that he should preserve the brass plates from being dimmed by time? No. They exist, and in the own due time of the Lord, he will inspire a mighty seer, and give him the Urim and Thummim, and enable him to bring forth these sacred scriptures.

Now, to show you the value of the scripture of the brass plates, over the Jewish records, translated by King James, let me refer you to the Book of Mormon. On the 24th page, speaking of the coming forth of these records, the angel said to Nephi, “The book that thou beholdest is a record of the Jews, which contains the covenants of the Lord, which he hath made unto the house of Israel; and it also containeth many of the prophecies of the holy Prophets; and it is a record like unto the engravings which are upon the plates of brass, save there are not so many.” That is, there are not so many prophecies and revelations contained in the Jewish Bible of our day as there were upon the plates of brass. Nevertheless they contained the covenants of the Lord, which he has made with the House of Israel; therefore they are of great worth unto the children of men.

If you will turn to the Book of Jacob in the Book of Mormon, page 122, you will find a lengthy prophecy, or parable of the olive tree, quoted from the brass plates, by which the house of Israel is represented—a parable of their being planted in the Lord’s vineyard; a parable of the great work of the Lord in the last days, when his servants should be called to labor and gather these young branches and graft them into their own olive tree. This parable was revealed to the Prophet Zenos, and gives great instruction. We could also refer you to some four or five other places where Zenos and Zenock prophesied concerning the restoration of all the house of Israel in the latter days; and concerning the descendants of Joseph. And Lehi, being of the seed of Joseph, was interested in relation to his future generations, and therefore understood the whole history of these remnants of Joseph, and prophesied concerning them; a few quotations being given in the Book of Mormon. They understood concerning the coming of the Lord Jesus in the flesh, his crucifixion and resurrection from the dead; and the signs shown forth to the remnants of Israel scattered to the four corners of the earth and the islands of the sea; and the great destruction which should come upon the people because of their wickedness.

I will refer you to the prophecies of Joseph in Egypt. In order to show you what is said concerning him, as a Prophet, I will refer you to page 62, Book of Mormon. “And now, I, Nephi, speak concerning the prophecies of which my father hath spoken, concerning Joseph, who was carried into Egypt. For behold, he truly prophesied concerning all his seed. And the prophecies which he wrote, there are not many greater. And he prophesied concerning us, and our future generations; and they are written upon the plates of brass.”

Search all the records you can find, and you will find that Joseph has prophesied concerning as great things as any other prophet that ever lived. Now these plates of brass were handed down. We have an account of them by Alma, the Prophet. And concerning the Urim and Thummim, they were also handed down.

But we will now come down to the days of Jesus. From the time that Lehi left Jerusalem to the days of Jesus, there were a great many records kept by the remnant of Joseph, upon this land. The book of Mormon does not contain one hundredth part of the records of these prophets. Now did they keep all of them on plates, or did they multiply them by thousands of copies on this land? Let me refer you to page 388, of the Book of Mormon. “Now behold, all those engravings which were in the possession of Helaman were written and sent forth among the children of men throughout all the land, save it were those parts which had been commanded by Alma should not go forth. Nevertheless, these things were to be kept sacred, and handed down from one generation to another.” What period of time was this? Only fifty-two years before the birth of Christ. Fifty-four years before Christ as we find on page 387, (Book of Mormon), there was a large company of men, 5,400 with their wives and children, went out of the land of Zarahemla, to the land northward, and in a few years afterwards, as you will find on pages 393 and 394, they went forth by thousands, and also sent forth colonies by sea, and timber to build cities; and they built houses of cement; and many cities of timber. And the people became very numerous. Now to confine the sacred records in one place, and to keep the people in ignorance in regard to their contents, would not be reasonable. Hence we are informed that they were written and sent forth throughout all the land, and this will account for the extracts from the Scriptures written in ancient Hebrew, discovered in the mounds that have been opened in Ohio, among which were the ten commandments. The people of this land were well acquainted with the Scriptures.

Go to the City of Ammonihah in the northern part of South America. They had become wicked, yet they had the Holy Scriptures; and they brought them forth and burned them with fire, and all that believed in them were burned in the fire. (See Book of Mormon, page 249.) Showing that the people had many copies of the Scriptures. And, again we find that the Nephite missionaries who went among the Lamanites, carried with them copies of the Scriptures; and that by the means of these copies they convinced the Lamanites of the incorrectness of the traditions of their fathers.

When Jesus came to this continent he taught the people several days. And these things were written upon the plates of Nephi. But Mormon made an abridgement of these writings, and he states, on page 484: “And now there cannot be written in this book even a hundredth part of the things which Jesus did truly teach unto the people; but behold the plates of Nephi do contain the more part of the things which he taught the people; and these things have I written, which are a lesser part of the things which he taught the people, and I have written them to the intent that they may be brought again unto this people, from the Gentiles, according to the words which Jesus hath spoken. And when they shall have received this, which is expedient that they should have first, to try their faith, and if it so be that they shall believe these things, then shall the greater things be made manifest unto them. And if it so be that they will not believe these things, then shall the greater things be withheld from them, unto their condemnation. Behold I was about to write them all which were engraven upon the plates of Nephi, but the Lord forbid it, saying, I will try the faith of my people; therefore I, Mormon, do write the things which have been commanded me of the Lord. And now I, Mormon, make an end of my sayings, and proceed to write the things that have been commanded me; therefore I would that ye should behold that the Lord did truly teach the people, for the space of three days; and after that, he did show himself unto them oft, and did break bread oft, and bless it, and give it unto them.”

Thus we perceive that we have not the one-hundreth part of the teachings of the greatest of all prophets, even our Lord and Savior Jesus Christ—the words that he delivered to the ancient Nephites. The Nephites understood all these marvelous things. No doubt there were many instructions—a vast amount of instructions—in regard to their property; for they had all things common, both in North and South America, among the millions of this land, for one hundred and sixty-seven years. After which, in the year two hundred and one after the birth of Christ, they began to withdraw from this order, and began to be divided into different classes, &c. Now, if we had all the teachings of Jesus, we would find the order of things that preserved equality upon this continent during all that period of time; which would give us a vast amount of knowledge concerning the things which we must enter into.

But will these things be brought to light? Yes. The records, now slumbering in the hill Cumorah, will be brought forth by the power of God, to fulfill the words of our text, that “the knowledge of God shall cover the earth, as the waters cover the great deep.”

Again, Jesus, on the last visit to the Nephites, called up his twelve disciples and pronounced a certain blessing upon them, and especially upon three of them. Mormon says, concerning these three that were to tarry, that great works shall be wrought by them before the great day of the Lord shall come. Then he says, that if you had all the Scriptures, you would know that these things would be fulfilled. We would know a great many things if we only had these Scriptures and revelations. They are to be revealed to fill our earth with the knowledge of God, as the waters cover the great deep.

Not only the records of the ancient inhabitants of this land are to come forth, but the records of those who slept on the eastern hemisphere. The records of John, him who baptized the Lamb of God, are yet to be revealed. We are informed in the book of Doctrine and Covenants, page 245, that the fullness of the record of John, is to be revealed to the Latter-day Saints.

But shall we stop with these records? No. Let me repeat to you the words of the Lord. The Lord said to Nephi, speaking of the latter days, that the Nephites shall have the words of the Jews, and the Jews shall have the words of the Nephites; and the lost tribes of Israel shall have the words of the Nephites and the Jews; and I will gather the people from the four quarters of the earth; and my words shall be gathered in one, (See Book of Mormon, page 108), the records of the Nephites upon this land. And the numerous people that have been planted on the islands of the sea, are to be gathered in one; for they were righteous in some of their earlier generations; and that knowledge is yet to be brought forth; and when these islands shall deliver up their people, their records shall be gathered in one.

And again, concerning what the people say, “we have got a Bible, and we need no more Bible.” “Know ye not that I am the same God, yesterday and forever; and it shall come to pass, that I shall speak to the Jews, and they shall write it. I shall speak to the lost tribes of Israel, and they shall write it. I will speak to all the nations of the earth, and they shall write it. And by my words that are spoken, shall the children of men be judged according to their deeds.” All these things shall come forth to fill the earth with the knowledge of God.

We go to the book of Doctrine and Covenants, where we find that the Lord is to reveal many of his great and marvelous purposes, that have been kept hid from the foundation of the world; and things that have not been revealed to any former generation. It is not enough that these different records referred to should be revealed, and that the islands of the sea should deliver up their knowledge, but it is necessary that the heavens should give the knowledge which was before our earth was created. And you are students in this great university, which God has established, to study concerning God, and get a knowledge of things in the heavens and things that are past and present, and things that are to come—a knowledge that comes through the power and inspiration of the Holy Ghost.

But this is not all; God has said that he “will pour out his Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old 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.” Young men and old men shall receive knowledge from the heavens. Again, it is written in Isaiah: “All thy children shall be taught of the Lord.” It will not be necessary for one man to say to his neighbor, know ye the Lord, for all shall know him. Then it will not be necessary for us to preach so much, because the Lord our God will teach them from on high. Old and young, male and female, will receive knowledge; and our little children will utter forth their voices, and speak forth that which is not now lawful to utter, but it will be uttered to the human family by the mouths of babes and sucklings. Amen.