A Discourse by Elder John Taylor, Delivered in the Tabernacle, Great Salt Lake City, June 12, 1853.

In rising to address you this morning, I do it with feelings of peculiar pleasure, for I always love to meet with the Saints of the Most High; I always loved to speak or to hear of the things associated with the kingdom of God; and consequently, as we are all engaged in the worship of the Almighty, and meet together from time to time, to sing, to pray, to speak, to edify, and be edified, it is of little importance to me what part I take in the drama, I am pleased at all times to hear my brethren speak, and it likewise gives me pleasure to address the Saints for their edification.

As men and women of intelligence, as those who profess to be the servants of the Most High, we all have more or less reflection pertaining to the kingdom of God. The ideas that we have entertained, relative to this kingdom, have brought us here; these feelings and principles have caused us to leave our native homes, our former habitations and associations, and to mingle with the Saints of the Most High in the valleys of these mountains. If we have suffered afflictions and privations, if we have passed through troubles or sorrows, if we have had to do with the chequered scenes of this life, more particularly as it is associated with the kingdom of God, it is because we have been stimulated by thoughts, feelings, hopes, and desires, pertaining to the eternal world, and those things associated with our everlasting welfare.

If these are not our feelings, what are we doing here? Why are we found in this distant land? Why have we left the land of our birth, and dwelling place? Why have we quitted our former associations and friends, in different nations, countries, tongues, and peoples, and thus become amalgamated? Why do we together worship the Most High in the valleys of the mountains, if these have not been our feelings? We have come here expressly for this purpose. This has been our only object, our only hope, our chief desire, and may account for our singular gathering, and our peculiar location here. And notwithstanding we may have a few trials and difficulties, and various things that frequently perplex and annoy our minds, and disturb our feelings, yet the polar star of our minds, the strong and deep feeling of affection, and the principle of truth within us, still point to the same thing for which we started at the commencement of our career; and when we bow down before our God, when we enter into our closet and call upon the Lord, when associated with our families to supplicate the Most High, when we mingle with the Saints in public worship, or whenever we are led seriously to reflect upon the true position of this kingdom, our rejoicing is, that our face is Zion– ward, that our hopes are placed upon God, and we know that He is our Father and Friend. We contemplate with joy that the heavens have been opened, that truth has been revealed, and the power of God developed; that angels have manifested themselves, that the glory of the eternal world has been made known, and that we have been made participators in that light, glory, and intelligence which God has been pleased to reveal for the blessing, salvation, and exaltation of the human family in this time and throughout all eternity. These are our feelings.

We believe that God has set His hand in these last days to accomplish His purposes, to gather together His elect from the four winds, even to fulfill the words which He has spoken by all the holy Prophets, to redeem the earth from the power of the curse to save the human family from the ruins of the fall, and to place mankind in that position which God designed them to occupy before this world came into existence, or the morning stars sang together for joy. We believe in and realize these things; we feel them, we appreciate them, and therefore are we thus assembled together.

I know that, as other men, we have our trials, afflictions, sorrows, and privations; we meet with difficulties; we have to contend with the world, with the powers of darkness, with the corruptions of men, and a variety of evils; yet at the same time through these things we have to be made perfect. It is necessary that we should have a knowledge of ourselves, of our true position and standing before God, and comprehend our strength, our weakness, our ignorance and intelligence, our wisdom and our folly, that we may know how to appreciate true principles, and comprehend, and put a proper value upon, all things as they present themselves before our minds. It is necessary that we should know our own weakness, and the weak– nesses of our fellow men; our own strength, as well as the strength of others; and comprehend our true position before God, angels, and men; that we may be inclined to treat all with due respect, and not to overvalue our own wisdom or strength, nor depreciate it, nor that of others, but put our trust in the living God, and follow after Him, and realize that we are His children, and that He is our Father, and that our dependence is upon Him, and that every blessing we receive flows from His beneficent hand.

It is necessary, then, that we pass through the school of suffering, trial, affliction, and privation, to know ourselves, to know others, and to know our God. Therefore it was necessary, when the Savior was upon the earth, that he should be tempted in all points, like unto us, and “be touched with the feeling of our infirmities,” to comprehend the weaknesses and strength, the perfections and imperfections of poor fallen human nature. And having accomplished the thing he came into the world to do; having had to grapple with the hypocrisy, corruption, weakness, and imbecility of man; having met with temptation and trial in all its various forms, and overcome, he has become a “faithful High Priest” to intercede for us in the everlasting kingdom of His Father. He knows how to estimate and put a proper value upon human nature, for he having been placed in the same position as we are, knows how to bear with our weaknesses and infirmities, and can fully comprehend the depth, power, and strength of the afflictions and trials that men have to cope with in this world, and thus understandingly and by experience, he can bear with them as a father and an elder brother.

It is necessary, also, inasmuch as we profess that we are aiming at the same glory, exaltation, power, and blessings in the eternal world, that we should pass through the same afflictions, endure the same privations, conquer as he conquered, and overcome as he did, and thus by integrity, truth, virtue, purity, and a high-minded and honorable course before God, angels, and men, secure for ourselves an eternal exaltation in the eternal world, as he did.

The world, at the present time, is all confused, and it seems to me, sometimes, that even we have made very little improvement indeed, according to the light and intelligence God has communicated to us. But what has the world done? Whether you look at it morally, religiously, philosophically, or politically, or in what way you please, you will find it is all a chaotic mass. Confusion, disorder, weakness, corruption, and vice of every kind are abounding, and the whole world seems to be confused and retrograding. The human family have departed from the principles which God has laid down for their guidance, direction, and support; they have forsaken Him the fountain of living waters, and hewn out to themselves cisterns, broken cisterns, that can hold no water.

I shall not, at the present, examine particularly their philosophy or politics; these things you are already acquainted with, for you have had more or less to do with them; you have seen their weakness, and incompetency to accomplish anything they desired in times past. There is no project they have put on foot, to the present time, if carried out to the furthest extent, according to the most sanguine desires of its advocates, that would be capable of producing happiness to the human family. I shall not enter into a detail of these things at the present, but merely make this statement. Suffice it to say that we have been satisfied of these things years ago, and therefore have come here. Have we come here because we expect to become more rich? No. Have we united with this Church because we expect to become more honorable in the eyes of the world? No. I think this work would have been the last ship we should have boarded, if that had been what we sought. This reminds me of a minister that I once conversed with in England. He wanted a little private conversation, after having had some public debate with me. Said he, “Elder Taylor, is there any way you know of that I can be saved without uniting with your Church?” These were the feelings most of us had when we first heard the Gospel. “Mormonism” is the first impression, and the “Mormons” are looked upon as being deluded fanatics and fools, the offscouring of the earth. This is the way we have been looked upon, and in this light we looked upon “Mormonism,” ourselves, at the first. When I first read about the Gospel preached by the Latter-day Saints, I thought it was nothing akin to religion; and I presume now that the people in England, and in the United States, particularly since they have heard some of the late doctrines which have been proclaimed, think it is nothing like religion. I know what their feelings are, and I know that nothing but a sterling desire to do the will of God will cause men to endure the contumely and reproach of their fellow men, and associate themselves with the people denominated Latter-day Saints or “Mormons.” We had similar feelings to these ourselves; and we united with this people because we considered there was truth associated with their religion, otherwise we never should have become converts to it, we should never have been here, but we should have been with the world, and following in their path. But we are here; the world have their ideas, and we have ours. I was going to say, they think they are right; but on reflecting a moment, I am led to think they do not think so, but they are at a loss to know how to mend themselves. The difference between them and us is, they think they do not know a better way than that they are pursuing; we think we do, and some of us know we do. I confess, myself, that if I knew no other religion, than the religions that are propagated abroad, I would not be a religious man at all, but I would lay it all aside, as something beneath my notice, and worship God as the great Supreme of the Universe, according to my own judgment, independent of the opinions of man, and without having any regard to the ridiculous dogmas taught in the world.

Many find fault with and blame the infidel community, and say that none but scoundrels would be associated with them, &c. The most intelligent men in the world are found among the Infidel class of society. They see a variety of sects and parties contending for all kinds of conflicting dogmas. They know that persecution and wrong have prevailed, under the cloak of religion, causing many to be imprisoned and put to death. In fact there has been no inhumanity, barbarity, or cruelty equal to that practiced by the professors of religion. Humanity shudders at the thought, and yet the hypocrites tell us, it is all for the love of God. And they do it for the benefit of the human family. The Catholics have killed Protestants by thousands, and vice versa, and yet we must believe it is for the love of God, and for the welfare of souls. Can I think that God has anything to do with influencing such a course of conduct? No. What can there be more ridiculous, for instance, at the present day, than two Christian nations fighting with each other, and both worshipping the same God, and whose ministers call upon God, as they say, in sincerity. What for? For God to destroy their enemies, their brother Christians, who are going to the same heaven. The other party pray for the same thing, and when both have been praying, then comes the clang of arms, the deadly strife, the groans of the dying, blood, carnage, and desolation. And after they have got through, the victorious party thank God that He has given them the victory over their enemies.

These kinds of Christian feelings do exist. I speak of this as one circumstance. What can I think of such priests, and of such prayers? I think just as much of the one as I do of the other. But what would you think of the gullibility of the people who would listen to such things? Would I be gulled by such inconsistencies? Not if I had my reason. At the present time, take Christians in general, which, you know, we all suppose to be the best people in the world, and one half of their time is spent in polemical essays and strife; and I think sometimes our Elders engage too much in that matter. But I am not surprised at it, because they have come from that school, and have been trained in that element. They seem to have the bump of combativeness well developed, for almost the very first thing that men do when they go out to preach, is to run against these Christians, and their principles. We are not among them here, but gathered out from them, and if we refer to their inconsistencies, it is that we may comprehend our own, and the position of others.

There are Catholicism, Presbyterianism, and all other isms, the advocates of which worship the same God, though their doctrine, precepts, and belief are not the same; they think differently, and worship differently, and each party sends to hell, in a wholesale manner, all who differ from them! And if God was no more merciful than they are, we should find ourselves all there together. This is the way things exist down in the world. If it was not for the religion I profess, which gives me to know something about the matter, by revelation for myself, I would not have anything to do with religion at all. I would worship God the best way I knew how, and act justly and honorably with my neighbor; which I believe thousands of that class of men called Infidels do at the present day. But I never would submit to be gulled with the nonsense that exists in the world, under the name of religion.

What is it, then, that we believe in? We believe in the restoration of all things. We believe that God has spoken from the heavens. If I did not believe He had, I would not be here. We believe that angels have appeared, that the heavens have been opened. We believe in eternal principles, in an eternal Gospel, an eternal Priesthood, in eternal communications and associations. Everything associated with the Gospel that we believe in is eternal. If it were not so, I would want nothing to do with it. I do not want to make a profession, and worship a God because this one, that one, or the other one does it, and I not know whether I am right, and those whom I imitate not know, anymore than myself, whether they are right or wrong.

I profess to know for myself, and if I did not know for myself, I would have nothing to do with it. Acting upon this principle, I associated myself with the Latter-day Saints. I preach that doctrine which I verily believe with my whole soul. I believe in its principles, because there is something intelligent about it. For instance—if I am an eternal being, I want something that is calculated to satisfy the capacious desires of that eternal mind. If I am a being that came into the world yesterday, and leaves it again to morrow, I might as well have one religion as another, or none at all; “let us eat and drink; for tomorrow we die.” If I am an eternal being, I want to know something about that eternity with which I am associated. I want to know something about God, the devil, heaven, and hell. If hell is a place of misery, and heaven a place of happiness, I want to know how to escape the one, and obtain the other. If I cannot know something about these things which are to come in the eternal world, I have no religion, I would not have any, I would not give a straw for it. It would be too low and groveling a consideration for a man of intelligence, in the absence of this knowledge. If there is a God, I want a religion that supplies some means of certain and tangible communication with Him. If there is a heaven, I want to know what sort of a place it is. If there are angels, I want to know their nature, and their occupation, and of what they are composed. If I am an eternal being, I want to know what I am to do when I get through with time; whether I shall plant corn and hoe it, or be engaged in some other employment. I do not want any person to tell me about a heaven that is “beyond the bounds of time and space,” a place that no person can possibly know anything about, or ever reach, if they did. I do not wish any person to frighten me nearly to death, by telling me about a hell where sinners are roasted upon gridirons, and tossed up by devils upon pitchforks, and other sharp pointed instruments. These notions are traditionary, and have come from the old mother church.

I have a Catholic book containing pictures of devils roasting sinners on gridirons, tossing them about with pitchforks; of snakes and dragons devouring them, &c.; which I have brought with me from the old country. The Protestants are indebted to the Catholics for all this blessed information, and all the glory associated with it, and I suppose the Catholics are indebted to some of the ancient painters for it. I want nothing to do with such things, I care nothing about them. But as an intelligent being, if I have a mind capable of reflection, I wish to contemplate the works of nature, and to know something of nature’s God, and my destiny. I love to view the things around me; to gaze upon the sun, moon, and stars; to study the planetary system, and the world we inhabit; to behold their beauty, order, harmony, and the operations of existence around me. I can see something more than that mean jargon, those childish quibbles, this heaven beyond the bounds of time and space, where they have nothing to do but sit and sing themselves away to everlasting bliss, or go and roast on gridirons. There is nothing like that to be found in nature—everything is beautifully harmonious, and perfectly adapted to the position it occupies in the world. Whether you look at birds, beasts, or the human system, you see something exquisitely beautiful and harmonious, and worthy of the contemplation of all intelligence. What is man’s wisdom in comparison to it? I could not help but believe there was a God, if there was no such thing as religion in the world.

If we look at men, with the best and most exalted talents you can find what do they know or comprehend, or what can they do in comparison to the works of God. What is there that is worthy of notice in all the mechanism of men, with all their intelligence and science combined, upon which they have been improving from year to year, and from generation to generation? What do they know to the present time? If you look at their governments you see none of them pursuing their legitimate object of promoting the happiness of the world, but they are engaged in watching each other for evil, and destroying themselves. They have organized armies, navies, customhouse officers, &c., in order to support their own peculiar locality and interests, independent of anything else, or any regard to the rest of mankind. They look upon each other as upon as many thieves, and maintain their armies and navies for self-defense against the intrusions of their neighboring brother robbers.

Such is the nature of the main organization of the nations at the present time. But if we look back for a few ages, we shall discover that where the most mighty nations existed generations ago, is now a desolate waste, and a howling wilderness. We are now occupying a place that was a wilderness, before we commenced to people it, but which was densely populated generations ago. Such is the case, in a great measure, with Palestine, Babylon, and many parts of the Assyrian empire. Changes have been going on continually, and the ambition of man has desolated nations, overturned kingdoms, depopulated empires, overthrown countries, and millions have had to welter in their gore. This has been the wisdom of Gentile governments, with all their intelligence and philosophy.

We look again at the works of God, and see nothing exhibited there but perfection, harmony, symmetry, and order. If we look at the planetary system, we see this principle beautifully and most perfectly maintained. Immense planets revolve round our sun, and this system; and other suns, with their systems, round another; and that, and innumerable other suns and systems, with our own, around another yet greater and more magnificent; and so, millions of systems more in their order, until it is past our comprehension, and yet everything is beautiful, perfect, and harmonious. If it was otherwise, if the kingdoms of God were governed by the same confused order of things that are characteristic of the governments of this world, we would have had planet dashing against planet in wild confusion, and millions of their inhabitants sent to desolation in a moment.

God’s works are perfect. If you examine vegetation, how beautiful that is. Who is there that can imitate it? We can see some painters who have managed to make rough daubs in imitation. One of the greatest feats that a painter ever did, was to paint a curtain so perfectly as to deceive another painter so, that he went forward to draw it aside to exhibit a picture behind it. There are millions of curtains in the works of nature, which spring forth from the works of God by that light which is in them, which is imparted to them by the great Eloheim.

We see men who are considered very talented, whose names are handed down to posterity as great sculptors or painters. Their works are among the ancient ruins, and are exhibited as specimens of artistic skill, that men may see how intelligent their forefathers were. And what is it which they had wisdom to make? Something like a man, or a beast. But break off an arm or a leg, and you discover that it is but a lifeless piece of matter, though the outlines may be true to nature; and in this alone consist the beauty and skill of the artist. But there is no life in them, and they fall far short of perfection, beauty, and symmetry, as it is seen in the human system, or that of any other animal. Look upon a man, he is a perfect being, he is perfect inside and outside. If you remove the skin, the perfect covering of the human form, the nerves, muscles, arteries, veins, and everything necessary for this peculiar system, are there found in perfect harmony, and in every way adapted to make complete a living, moving machine. Not only so, but he is an intelligent being, capable of reflecting and acting. We profess to know a great deal, but what of our philosophy? Who is there can tell me by what power I lift my right arm? If that cannot be told, what do we know? How far short, then, are we of that intelligence that governs the universe, and regulates all the works of nature. I look at the bones of the mammoth, and they tell me of something that was. I can gaze upon an elephant, as it now is, a mighty, ponderous moving machine, with strength and energy. Who planned and contrived these mighty beings? I look again at the animalculae, a thousand of which can float in a drop of water, and I see, by means of a powerful glass, the veins, muscles, and everything that is perfect to constitute a living, moving creature, invisible to the naked eye. He who organized the one, regulates the other. Man is an intelligent being, but how far does his intelligence fall short of that which regulates the world! He cannot even govern himself, he never was able to do it, and never will be able until he receives that wisdom and intelligence which comes from God. If every man can obtain intelligence of that kind, and from that source, which governs the world, and keeps in order all the planetary systems, and adapts every fish, fowl, and insect to its own peculiar position in the world, and supplies all its wants; if he can receive it from God, as his instructor, he is then able to govern himself, possessing intelligence which he now knows nothing about; and intelligence which indeed is worthy of God and man. If I cannot have a portion of that intelligence and that wisdom, if the great Eloheim cannot impart a portion of that spirit to me, and teach me the same lessons that He understands, I want nothing to do with a system of theology at all.

I believe in obtaining from Him, intelligence to enable me to comprehend all the works of God, to comprehend all the purposes of God. And if I cannot know something of these, I am altogether in the background, and shall not be able to comprehend my true position in society, and for what I came into the world.

What are we? We are noble, intelligent beings, bearing the impress of a Jehovah. With all our imperfections, we can reflect upon things back, and things to come. Our minds are capable of flying from one part of the earth to the other, in less than a moment of time. We can contemplate things we did in the years of our infancy, and thousands of miles distant from our present position; and in another moment contemplate things that are ahead of us. That is a degree of wisdom and intelligence which God has imparted unto us, and which we may improve as intelligent beings, and, having tasted of the fountain, go and drink, and participate more fully in all those blessings which are in store for us.

I have often been amused at the narrow contracted ideas of men, when I have looked abroad in the world, and seen their cogitations and calculations in their writings. One man believes in justification by faith, another in justification by works. Some believe in one thing, and some in another; all have their own peculiar ideas, unguided and ungoverned by the only legitimate rule and standard of truth—the living and eternal Priesthood of God. Few can extend their charity sufficiently for to believe it is possible that some will be saved as well as themselves; but that some few thousands of people are going to heaven and all the rest, to hell, is the prevailing belief; and if a few, besides these “elect,” reach heaven, they think it will be a hard chance. The Protestants believe the Catholics are all in error, and pack the whole church off to hell as the mother of harlots, without any trouble, or without even a sigh. And the old mother is just as uncharitable towards her daughters, for they are her offspring, and she sends the whole of them uncere– moniously to the same place. The Catholics and Protestants are generally united in sending all the Mahometans and Heathens there. It would be something like it was with me once, when I was discussing with a minister on the principles of “Mormonism.” Before I got through with him, he nearly destroyed and cast away the whole of the Bible, in his zeal to destroy our faith. He threw away one book after another, until but a small portion remained. So it is with the religious world generally; each one packs off his neighbor to hell; and after such narrow minds have made their selections of the worthy ones, and put them right, as they think, few besides will get to heaven.

Others will take everybody to heaven, no matter who or what they are. I think the latter idea is as ridiculous as the former, although there is something more pleasing in the last idea, I must confess, than in the other. The only thing I would hate in it, is being associated with a multitude of cutthroats and blacklegs there. For instance—the old world was cut off through their wickedness and corruption. I could not think it right of the Lord to take all those wicked fellows straight to heaven, because they were wicked and unworthy, and leave Noah and his family to combat with the troubles of earth because they were righteous. But such are the ideas of men; while some are all charity, others have none at all. I have sometimes thought that we “Mormons” are almost as uncharitable as others.

I believe God has a great design in view, in the creation of the human family. I do not believe that an all-wise Being would ever make a beautiful earth like this, and people it with man, and a multiplicity of other kinds of beings designed to exist upon it, and all for no purpose. I do not believe that 350,000,000 of people that live in China in a state of heathen darkness are created to live in this state, and be damned because they have not the right religion. I do not believe that all the nations that worship various kinds of idols, in different parts of the earth, and know nothing about the true God, will be consigned to be burned in fire hereafter, because they know no better than worship as they do. I cannot receive any such ideas into my mind. Although I was going to say I am not a Universalist, but I am, and I am also a Presbyterian, and a Roman Catholic, and a Methodist, in short, I believe in every true principle that is imbibed by any person or sect, and reject the false. If there is any truth in heaven, earth, or hell, I want to embrace it, I care not what shape it comes in to me, who brings it, or who believes in it, whether it is popular or unpopular. Truth, eternal truth, I wish to float in and enjoy.

Now I come to us, “Mormons.” We are the only true Church, so we say. We have got the only true faith, so we say and believe. I believe we have got many great and true principles revealed from the heavens. I will tell you how I feel about it, and what I have said many times when I have been abroad among the priests, people, and philosophers. If any man under the heavens can show me one principle of error that I have entertained, I will lay it aside forthwith, and be thankful for the information. On the other hand if any man has got any principle of truth, whether moral, religious, philosophical, or of any other kind, that is calculated to benefit mankind, I promise him I will embrace it, but I will not partake of his errors along with it. If a man should say, I am in possession of one piece of truth, and, because I have got that, I must be right, am I to believe him? Certainly not. It does not follow that he has not many errors.

The Catholics have many pieces of truth; so have the Protestants, the Mahometans, and Heathens; and am I to embrace one of these systems because it has got certain things that are right? No. Suppose a person should tell me that two multiplied by two makes four. Well, that is right. I believe it with all my heart. But suppose he believes and teaches also, that six and four make twenty, and exhorts me to believe it, saying—I was right in the other calculation, did I not prove the other to you? O yes, but you did not prove that six and four make twenty. I will take out the truth and leave the error.

Then you believe that we, as “Mormons,” have got truth? O yes, I do, and for this reason, I have traveled extensively in most of the States of the Union, and in Canada; also in England, Ireland, and Scotland; in the Isle of Man, Jersey, and other islands of the sea; in France, Germany, Belgium, and other parts of the earth; and I have not yet seen a man that could find one error in doctrine or principle connected with the religion of the Latter-day Saints. I do not talk of practice. God knows there is too much delinquency among us. I speak of principle. Then if you have got a thing that nobody can overturn, but can be sustained everywhere; that bids defiance to the wisdom and intelligence of the world to find one fault in it, you must say it is right, until it is proven to be wrong.

Can anybody prove to you that two multiplied by two makes six? There are certain things which are matters of fact—two multiplied by two makes four, and two parallel lines infinitely extended will never meet at right angles, but run to eternity. These truths demonstrate themselves, no man can alter these matters of fact. And if I have got principles which are out of the power of man to prove false, I consider they are right, and I stand upon them as a sure foundation.

On the other hand, am I to think it is right, because I am right, to send everybody else to hell? No, I will leave them in the hands of God. He has told me to preach the Gospel to every creature, saying, “he that believeth and is baptized shall be saved; and he that believeth not shall be damned.” He has told me to do this. And how many millions of mankind are there who have never heard the Gospel? And are they going to be damned for not believing in a thing they have not heard, and that never came within their range, and that they have not the slightest knowledge of? No. What is it we have to do? We must spread forth the light of the Gospel. Why? Because God has communicated a system of religion which is calculated to ennoble and exalt the human family.

The world is confused, it is in darkness and ignorance, and knows nothing about God, His purposes, designs, or the object of His creations. God knows how to touch my understanding, and how to touch theirs; and if they live and die without a knowledge of God, and His law, we are told that they will be judged according to the light they have, and not according to that they have not. Those that have lived without law, will be judged without law.

Am I going to weep over the condition of the world? No. God made it, and if He suffers millions to dwell upon it in ignorance of Him, I have nothing to do with it. All I have to do is, when God sends me, to go and teach the people the principles of light, intelligence, and truth, so far as I know them, and no further; and if they reject them, it is none of my business. In many instances, they do it for want of information, and according to the government, priestcraft, prejudices, &c., of which they are un– der the dominion. It is difficult for them to comprehend correct principles when they hear them, or to know the light when they see it shine. The light shineth in darkness, and the darkness comprehendeth it not. They understand many things, perhaps better than you do, but they do not understand the principles of the Gospel as you do, for want of the light of the Spirit of God. No man can understand that without the Spirit. A great many among the prevailing sects of the day have to some considerable extent encompassed sea and land to make proselytes, and in the majority of instances where they have been successful, they have made them ten fold more the children of hell than they were before. They have taught them hypocrisy, and evils of many kinds, of which they were ignorant before. They do not understand how to propagate true principles, for they do not understand them themselves, and how can they teach them to others? But I will love them, and let them go.

We “Mormons” think that we have made a wonderful stretch, for we say that all Israel is going to be saved, and we believe we are of Israel, and that we shall be gathered into the fold with them. And when we are gathered in with all the Israel of God, as we call them, that have lived in the various ages of the world up to the present time, we with them shall be redeemed and saved in the eternal kingdom of God. What else? Then His work will be accomplished, you may say. But I do not think it will, though it will certainly be a great work. This looks like the time of the restoration of all things, but in reality it is only a restoration of a few. Why, you may inquire, will you take in somebody besides the Israelites? Certainly. We are told they were beloved for the fathers’ sakes, and in consequence of the promises made to the fathers. If they are brought in, it will be in consequence of these promises. I wonder if there were no other men of faith besides Abraham, Isaac, and Jacob, that existed previous to their days. And if there were, I want to know if they knew anything about God, and obtained promises for their offspring. I will go a little further than old Abraham, and say, I am glad to see your posterity saved, Abraham, but I think some of your descendants prophesied of the time when Ammon would stretch out his hands to God, and Moab and Philistia be blessed with the same blessing. I think some of your descendants, when their minds were enlightened and expanded, looked forward into the womb of the future, to a time when there would be a great gathering, when people from Hamath, Cush, and from the islands of the sea, when different tribes and nations, should flow together to the name of the Lord of Hosts. If Abraham knew how to obtain promises, I wonder, for instance, if the old man that was called Melchizedek, who lived before Abraham, and whom Paul in his writings makes a greater man than Abraham, for, says he, “the lesser was blessed of the greater”—I wonder if Melchizedek did not know also how to obtain promises for his seed? There was an old man who lived in the land of Uz, who is said to have been a very patient man; notwithstanding he cursed the day he was born, and the womb that gave him birth. He surely knew how to obtain blessings from God. God came to him, and he obtained blessings from God, and could look forward through the dark vista of ages and contemplate the purposes of God, and he saw himself not only dead and buried, but, said he, “though after my skin worms destroy this body, yet in my flesh shall I see God.” He had the kind of religion I believe in, exactly—a religion that caused him to know and understand something of God and His purposes; and he acted upon it, and profited by it. Very well, if he knew about these things, I want to know whether he will not have some promises to claim for himself and descendants by and by, when they are hunted up.

I will go further back yet; to old Noah, for instance. He was a good man, and while the whole earth was destroyed, his life was preserved, and his posterity with him. He was a man of God. I want to know if he could also obtain blessings for his posterity, and whether he will feel after them sometime or other, and if the time will come round that they may partake of the covenants and blessings of God, and stand in their proper place, and not be consigned to all eternity in this dreadful hell. I think he would not like to see his posterity there, more than Abraham would like to see his. All these holy men have their interest to feel after their posterity, and all desire to see them brought forth.

“But,” says one, “they are felled creatures.” And so are the Israelites. Where will you find a more corrupt set than the descendants of Ephraim, so far fallen and so debased a set as the Indians that dwell in these mountains, and that roam wildly over the broad prairies of this country? Their fathers have got to do something for them, to bring them forth to inherit the promises. It is for Abraham to feel after his seed, and be interested in their welfare.

We will go back to old Adam, and see him coming on the earth, as he is the head and father of us all. Well, now I want to know if the old gentleman would like to see his children packed off by nations into a place of torment, millions and millions turned off into the Catholic hell, to roast there to all eternity. I think he has fatherly feeling to his numerous offspring, and would desire, and seek earnestly to have them saved, to have them redeemed from their fallen and degraded condition. For they are no worse fallen, no more degraded and corrupt, than the Israelites are, and have as much right to be brought forth at the proper time, and be blessed, as they have. This is my doctrine, and these are my feelings.

You may go to the head fountain of all, to the God who made Adam, and say, O Lord, why did you make the earth, and cause the sun, and moon, and stars to be made to give light to it, and man to inhabit it, telling him to multiply, and replenish the earth, and cause it to bring forth in its strength for man and beast?

I will go back further, and find the spirits that are existing with him in the eternal world. They came here and obtained bodies, that both bodies and spirits might receive an exaltation among the Gods, and be capable of eternal increase worlds without end. I think this agrees more with philosophy and truth, with an intelligent and extensive mind, with true religion, with our fathers, and with God, than anything else we see abroad.

I see the world of mankind in darkness, and try my best to enlighten them as much as possible. If I can do them any good, I will do it. God has revealed His truth to us, “Mormons.” What to do? To make us glory in it, and in nothing but what God gives to us; and to teach it to others, that they may be put in possession of the same intelligence that we enjoy. What have we to do? To spread this Gospel to every nation, kindred, tongue, and people, that the Spirit of the Lord may operate upon those who love the truth, that they may have an opportunity of embracing it, and of participating in the same blessings we enjoy, and forming a nucleus whereby a fulness of eternal truth may be developed, and angels come again and communicate with the human family, that the earth may answer the end of its creation, and that all men whoever did or ever will live may answer the end of their creation, that men who have fallen from righteousness may suffer for their sins and transgressions, and by and by come forth and enjoy their proper lot in the eternal world.

“O then,” say you, “I will do as I please in this world.” Very well, go and do it. It will prove that you do not live by the truth because you love it, but if you follow the truth, you are actuated to do so by a dastardly fear of hell. If that is the case, I would not give the ashes of a rye straw for ten thousand such “Mormons.” If a man cannot stand up in the defense of truth, to the death, it is not worth having, and he is not a man who is acknowledged or considered worthy among the Saints. But such will find it is a fearful thing to fall into the hands of the living God.

I will notice an instance for your information, to stir up your pure minds, if you have got such minds. I read of many people who were destroyed by the flood; and in Jesus Christ’s day, we read that he was put to death in the flesh, and quickened by the Spirit, by which he went to preach to the spirits in prison, who had been disobedient in the days of Noah, &c. He preached to them, and they came forth out of their confinement. “Well, that would be all right,” you say. O yes, but I want to know how you would like to be shut up in prison, three or four thousand years, or even one year. It is said in Scripture, that “it is a fearful thing to fall into the hands of the living God.” It also says that “the wicked shall be turned into hell, with all the nations that forget God.” Do you believe that? “Certainly I do.” I remember a minister once asking me a question upon this subject. Says he, “Do you believe in eternal punish– ment?” “O yes, I believe the wicked will be turned into hell, with all the nations that forget God.” “Do you believe they will stay there?” “O no.” “Why do you not?” “Because it is not according to Scripture.” “But if they all be turned into hell, who forget God, and will go away into everlasting punishment, will they not stay there forever?” “Yes,” I said, “they will go into everlasting punishment, but they will come out again.” “How is that?” “Why the Scriptures declare that death and hell will deliver up their dead, and the sea deliver up the dead that is in it; and all nations will stand before God, to be judged according to the deeds done in the body.” So you see they have got to come out to be judged according to their works, whether they be good or evil. Suppose we have a States prison, for instance, in this place, a transgressor of the laws of the land is put in for a certain time, according to the deeds which he has done, and the evidence and circumstances of the case. After he has suffered according to law, he is set at liberty, but, mark you, the prison still remains, which may be compared to eternal punishment, or God’s punishment. Who will go there? The wicked, for the punishment of their sins, and to teach them a useful lesson. The Scriptures say that some will not have forgiveness in this world, nor in the world to come, but these we will leave in the hands of God.

Some people will ask if we think the devil will be saved. You must ask him, for I have nothing to say about it. I have gone far enough in my remarks. I believe God will accomplish all His purposes, and Satan will not have power to frustrate His designs in any way whatever; for if he did, he would be more powerful than God. Every man will be rewarded according to the deeds done in the body. Those who have received pure and heavenly principles, and lived up to them, and kept the celestial law of God, will enjoy a celestial kingdom. Those who have not attained to this perfection, but can obey a terrestrial law, will receive a terrestrial glory, and enjoy a terrestrial kingdom, and so on. But I believe, furthermore, that there are eternal grades of progression, which will continue worlds without end, and to an infinity of enjoyment, expansion, glory, progression, and of everything calculated to ennoble and exalt mankind.

This is one of our first estates, or it is our second estate, if you please, and so we move on from state to state, with a knowledge of the true principles of the eternal world revealed to us, which principles are eternal—eternal truth, eternal life, eternal intelligence, leading us on to the possession of celestial kingdoms of God. From intelligence to intelligence, from glory to glory, from power to power we proceed onward, until we possess thrones, and powers, and dominions in the eternal worlds. And I pray God to give us power to obtain all these things in the name of Jesus Christ. Amen.

A Sermon by Elder John Taylor, Delivered at the General Conference, in the Tabernacle, Great Salt Lake City, April 8, 1853.

It rejoices my heart to hear the principles that have been advanced this day by our President, because they have their foundation in truth, are based upon the principles of equity, and are calculated to promote the happiness, well-being, exaltation, and glory of man, in time, and throughout all eternity. They lead us back into eternity; they existed with us there, and in all the various stages of man’s existence they are calculated to elevate and ennoble him, and place him in a proper position before God, angels, and men. They will put him in possession of his legitimate right, save him from the grasp of the adversary, from every subtle stratagem of the powers of darkness, and place him in his proper station in time and in eternity.

I have been much pleased with and edified by the remarks that have been made upon this stand during the Conference. Wisdom has been displayed in them; from them the intelligence of heaven has beamed forth, the mysteries of eternity have been spread before our minds, and we have had a view of heavenly things, that has filled our hearts with joy and our mouths with praise. It has made us feel as though we were upon the threshold of eternity; as though we were eternal beings, and had to do with eternal things; as though the things of this world were short, fleeting, and evanescent, not worthy of a thought when compared with those things that are calculated to exalt and ennoble us in time and in eternity.

The principles of justice, righteousness, and truth, which have an endless duration, can alone satisfy the capacious desires of the immortal soul. We may amuse ourselves like children do at play, or engage in the frivolities of the dance. We may take our little enjoyments in our social assemblies, but when the man comes to reflect, when the Saint of God considers, and the visions of eternity are open to his view, and the unalterable purposes of God are developed to his mind—when he contemplates his true position before God, angels, and men, then he soars above the things of time and sense, and bursts the cords that bind him to earthly objects; he contemplates God and his own destiny in the economy of heaven, and rejoices in a blooming hope of an immortal glory.

Such have been some of our feelings, while our minds have been carried away from the things of earth to contemplate the things with which eternal beings are associated, and the glories that await us in the everlasting mansions of the Gods.

The principles that we have to do with, then, are eternal, and not simply to play a game upon the checker of mortality, on which people can win and lose for the time being. We have to do with that which shall continue, “While life, and thought, and being last,

Or immortality endures.” We seek not to build our hopes upon things that are evanescent, fleeting, and transitory.

It is not he that can play the best game at checkers, that can take the most advantage of his neighbor, that can grasp the most earthly good, or that can put himself in possession of anything his heart desires pertaining to time, that is the most happy; but it is he who does that which will last, live, and continue to abide with him while “immortality endures,” and still be on the increase worlds without end.

If we can possess principles of this kind, then we are safe, everything else amounts to an illusion or a delusion, which cannot satisfy the desires of the mind, but as the Prophet says, it is like a thirsty man who dreams he is drinking, but when he awakes, he is faint, and his soul is thirsty; he dreams that he is eating, and when he awakes his soul is empty. This is the true situation of all men who are without God in the world; and nothing but a knowledge of eternal principles, of eternal laws, of eternal governments, of eternal justice and equity, and of eternal truth, can put us right, and satiate the appetite of the immortal soul.

If we make not a just estimate of these things, it is in vain that we attempt to say, “Lord, Lord,” because we do not the things which He says. Everything associated with the Gospel of salvation is eternal, for it existed before the “morning stars sang together for joy,” or this world rolled into existence. It existed then, just as it now exists with us, and it will exist the same when time with us is no more. It is an eternal principle, and everything associated with it is everlasting. It is like the Priesthood of the Son of God, “without beginning of days or end of years.” It lives and abides forever. If there is any principle that is not eternal, it is not a principle of the Gospel of life and salvation.

There are many changes and shifting scenes that may influence the position of mankind, under different circumstances, in this state of mortality; but they cannot influence or change the Gospel of the Son of God, or the eternal truths of heaven; they remain unchangeable; as it is said very properly by the Church of England, in one of their homilies, “as it was in the beginning, is now, and ever shall be, worlds without end.” If nothing else they say is true, that is, and I can say amen to it, with all my heart. All true principles are right, and if properly understood and appreciated by the human family, to them they are a fountain of eternal good.

The principle of “heirship,” which President Young preached about today, is a principle that is founded on eternal justice, equity, and truth. It is a principle that emanated from God. As was said by some of our brethren this morning, there may be circumstances arise in this world to pervert for a season the order of God, to change the designs of the Most High, apparently, for the time being, yet they will ultimately roll back into their proper place—justice will have its place, and so will mercy, and every man and woman will yet stand in their true position before God. If we understand ourselves correctly, we must look upon ourselves as eternal beings, and upon God as our Father, for we have been taught when we prayed to say, “Our Father, which art in heaven, hallowed be thy name.” We have fathers in the flesh, and we do them reverence, how much more shall we be in subjection to the Father of Spirits and live. I need not enter into any proof in relation to this; for it is well understood by the Saints that God is the Father of our spirits, and that when we go back into His presence, we shall know Him, as we have known our earthly parents. We are taught to approach Him as we would an earthly parent, to ask of Him such blessings as we need; and He has said, If a son ask bread of his father shall he give him a stone, or if he ask for fish, a scorpion. If ye then, being evil, know how to give good gifts unto your children, how much more will your Heavenly Father give His holy Spirit to them that ask Him.

We have a Father, then, who is in heaven. He has placed us on this earth for some purpose. We found ourselves in possession of bodies, mental faculties, and reasoning powers. In a word, we found ourselves intelligent beings, with minds capable of recalling the past and launching into the unborn future with lightning speed; and were it not for this earthly tabernacle, this tenement of clay, they would soar aloft and contemplate the unveiled purposes of Jehovah in the mansions of the redeemed. We found ourselves here with minds capable of all this and more. God, who has ordained all things from before the foundation of the world, is our Father. He placed us here to fulfil His wise and unerring counsels, that we might magnify our calling, honor our God, obtain an exaltation, and be placed in a more glorious, exalted, and dignified position than it would have been possible for us to enjoy if we had never taken upon us these bodies. This is my faith; it is the faith of this people.

I have no complaints to make about our father Adam eating the forbidden fruit, as some have, for I do not know but any of us would have done the same. I find myself here in the midst of the creations of God, and it is for me to make use of the intelligence God has given me, and not condescend to anything that is low, mean, groveling, and degrading—to anything that is calculated to debase the immortal mind of man, but to follow after things that are in their nature calculated to exalt, ennoble, and dignify, that I may stand in my true position before God, angels, and men, and rise to take my seat among the Gods of eternity.

We will now come to the principle of legitimacy, which was the text given out this morning—to our rights, privileges, Priesthoods, authorities, powers, dominions, &c., &c. And as some of us are Scriptorians, and all profess to believe the Bible, I feel inclined to quote a text from it. Paul, when speaking of Jesus Christ, gives us to understand that he is the firstborn of every creature, for by him were all things made that were made, and to him pertains all things; he is the head of all things, he created all things, whether visible or invisible, whether they be principalities, powers, thrones, or dominions; all things were created by him and for him, and without him was not anything made that was made. If all things were created by him and for him, this world on which we stand must have been created by him and for him; if so, he is its legitimate, its rightful owner and proprietor; its lawful sovereign and ruler. We will begin with him, then, in the first place, in treating on the subject of legitimacy.

But has he had the dominion over all nations, kindreds, peoples, and tongues? Have they bowed to his scepter, and acknowledged his sway? Have all people rendered obedience to his laws, and submitted to his guidance? Echo answers “no!” Has there ever been a kingdom, a government, a nation, a power, or a dominion in this world that has yielded obedience to him in all things? Can you point out one?

We read of the Jews who were a nation that submitted only in part to his authority, for they rebelled against his laws, and were placed under a schoolmaster until the Messiah should come. We read also, in the Book of Mormon, of some Nephites that dwelt upon this land, who kept the commandments of God, and perhaps were more pure than any other nation that history gives any account of. But, with these exceptions, the nations, kingdoms, powers, and dominions of the world have not been subject to the law, dominion, rule, or authority of God; but, as it is expressed by one of the ancients, the prince and power of the air, the god of this world has ruled in the hearts of the children of disobedience, and led them captive at his own will. Where is the historian, the man acquainted with ancient lore, who can point me out one government, nation, power, or dominion, that has been subject to the rule of God, to the dominion of Jesus Christ, with the exception of those Jews and Nephites which I have referred to? If there has been any such nation, the history of it has escaped my notice. I have never been able to obtain such information.

What then has been the position of the world for generations past? They have been governed by rulers not appointed of God; if they were appointed by Him, it was merely as a scourge to the people for their wickedness, or for temporary rulers in the absence of those whose right it was to govern. They had not the legitimate rule, Priesthood, and authority of God on the earth, to act as His representatives in regulating and presiding over the affairs of His kingdom.

Perhaps it may be well, at this stage of my remarks, to give you a short explanation of my ideas on government, legitimacy, or Priesthood, if you please. The question, “What is Priesthood?” has often been asked me. I answer, it is the rule and government of God, whether on earth or in the heavens; and it is the only legitimate power, the only authority that is acknowledged by Him to rule and regulate the affairs of His kingdom. When every wrong thing shall be put right, and all usurpers shall be put down, when he whose right it is to reign shall take the dominion, then nothing but the Priesthood will bear rule; it alone will sway the scepter of authority in heaven and on earth, for this is the legitimacy of God.

In the absence of this, what has been the position of the nations? You who have made yourselves acquainted with the political structure and the political intrigues of earthy kingdoms, I ask, from whence did they obtain their power? Did they get it from God? Go to the history of Europe, if you please, and examine how the rulers of those nations obtained their authority. Depending upon history for our information, we say those nations have been founded by the sword. If we trace the pages of history still further back to the first nation that existed, still we find that it was founded upon the same principle. Then follow the various revolutions and changes that took place among subsequent nations and powers, from the Babylonians through the Medo-Persians, Grecians, Romans, and from that power to all the other powers of Europe, Asia, and Africa, of which we have any knowledge: and if we look to America from the first discoveries by Columbus to the present time, where are now the original proprietors of the soil? Go to any power that has existed upon this earth, and you will find that earthly government, earthly rule and dominion, have been obtained by the sword. It was the sword of men that first put them in possession of this power. They have walked up to their thrones through rivers of blood, through the clotted gore and the groans of the dying, and through the tears and lamentations of bereaved widows and helpless orphans; and hence the common saying is, “Thrones won by blood, by blood must be maintained.” By the same principle that they have been put in possession of territory, have they sought to sustain themselves—the same vio– lence, the same fraud, and the same oppression have been made use of to sustain their illegitimacy.

Some of these powers, dominions, governments, and rulers, have had in their possession the laws of God, and the admonitions of Jesus Christ; and what have they done to his servants in different ages of the world, when he has sent them unto them? This question I need not stop to answer, for you are already made too familiar with it. This, then, is the position of the world. Authority, dominion, rule, government has been obtained by fraud, and consequently is not legitimate. They say much about the ordination of kings, and their being anointed by the grace of God, &c. What think you of a murderer slaying hundreds and thousands of his fellow creatures because he has the power, and while his sword is yet reeking with human blood, having a priest in sacerdotal robes to anoint him to the kingship? They have done it. What think you of the cries of the widows, the tears of the orphans, and the groans of the dying, mingling with the prayers and blessings of the priest upon the head of the murderer of their husbands and their fathers?

It is impossible that there can be any legitimate rule, government, power, or authority, under the face of the heavens, except that which is connected with the kingdom of God, which is established by new revelation from heaven.

In a conversation with some of our modern reformers in France, one of their leaders said, “I think you will not succeed very well in disseminating the principles of your religion in France.” I replied, “You have been seeking to accomplish something, for generations, with your philosophy, your philanthropic societies, and your ideas of moral reform, but have failed; while we have not been seeking to accomplish the thing that you have, par– ticularly, and yet have accomplished it.” We began with the power of God, with the government of heaven, and with acknowledging His hand in all things; and God has sustained us, blessed and upheld us to the present time; and it is the only government, rule, and dominion under the heavens that will acknowledge His authority.

Brethren, if any of you doubt it, go into some of those nations, and get yourselves introduced into the presence of their kings and rulers, and say, “Thus saith the Lord God.” They would at once denounce you as a madman, and straightway order you into prison. What is the matter? They do not acknowledge the legitimacy, the rule and government of God, nor will they inquire into them. They receive not their authority from Him. Nations honor their kings, but they do not honor the authority of their God in any instance, neither have they from the first man-made government to the present time. If there has been such a nation, or if there is at this time such a government, it is a thing of which I am ignorant.

The kings and potentates of the world profess to be anointed by the grace of God. But the priests who anoint them have no authority to do it. No person has authority to anoint a king or administer in one of the least of God’s ordinances, except he is legally called and ordained of God to that power; and how can a man be called of God to administer in His name, that does not acknowledge the gift of prophecy to be the right of the children of God in all ages? It is impossible. These men have been grasping after power, and for this they have laid waste nations and destroyed countries. Some of them possessed it for a while, and others were on the eve of getting it when they were cut off, and down they went. What became of them afterwards? Isaiah in vision saw the kings of the earth ga– thered together as prisoners in a pit, and after many days they were to be visited.

Having said so much in relation together governors and governments, we will now notice the difference between them and Abraham of old. Abraham was a man who contended for the true and legitimate authority. God promised to him, and to his seed after him, the land of Canaan for their possession, “The Lord said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward; for all the land which thou seest, to thee will I give it, and to thy seed forever.” What did Stephen say, generations afterwards? That God “gave him none inheritance in it, no, not so much as to set his foot on; yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.” Ezekiel’s vision of the dry bones explains this seeming contradiction. The Lord said to him, “Son of man, can these bones live?” &c. Who are they? We are told, in the same chapter, they are the whole house of Israel, and that they shall come out of their graves, bone come to its bone and sinew to sinew, and flesh come upon them, and they shall become a living army before God, and they shall inherit the land which was given to them and their fathers before them. The measuring line shall again go forth upon those lands, and mark out the possessions belonging to the tribes of Israel.

Abraham was a man who dared fear God, and do honor to His authority, which was legitimate. God tried and proved him, the same as He has tried many of us, and felt after his heartstrings, and twisted them round. When He had tried him to the utmost, He swore by Himself, because He could swear by no greater, saying, “That in blessing I will bless thee, and in multiplying I will multiply thy seed.” “And in thy seed shall all the nations of the earth be blessed.” Abraham obtained his dominion by legitimate authority; his Priesthood was obtained from God; his authority was that which is associated with the everlasting Gospel, which was, and is, and is to come, that liveth and abideth forever. And the promises made to him will rest upon him and his posterity, through every subsequent period of time, until the final winding up scene of all things. Will he ever obtain them? Yes. For we are eternal beings, and I am now talking as though we were in eternity. We shall wake up in the morning of the resurrection, attain to all the blessings which have been promised to us, and strike hands with Abraham, and see him inherit the promises. Abraham and all his children will then inherit the promises, through the principle of legitimacy. And there are many of the sons and daughters of Abraham among us at the present time; these will be baptized for their dead brethren and sisters, and by this means bring them unto Christ, beginning on the outside branches of the tree, and so progressing to the main stock, and from that to the root. And it shall come to pass that all Israel shall be saved. Why? Because it is their legitimate right. And they are Israel who do the works of Abraham.

Thus it is, then, with Abraham. The old man feels perfectly easy about the matter; and if he does see many of his descendants existing as a cursed race on account of their transgressions, many of them enjoying no higher avocation than crying “Old clothes,” still the time of their redemption will come, and by means of the eternal Gospel and Priesthood, they with us will be made perfect, and we with them. While the faithful are operating in heaven to bring this about, the Saints are operating on earth; and by faith and works we will accomplish all things, we will redeem the dead and the living, and all shall come forth, and Abraham will stand at the head of his seed as their ruler. This is his legitimate position.

We will now notice those men who are contending for it without any authority, and make a contrast between the two. We see them gathering their forces, and using their influence to destroy the poor among men. How long will the kings and rulers of the earth do this? Until they are dead and damned. And what then? They will be cast down into a pit. Isaiah saw them there, along with many other scoundrels, murderers, and scamps. After many days they will be visited, but they have got to lie in prison a long time for their transgressions. The one is legitimacy, and the other is illegitimacy; the one is the order of God, and the other is the order of the devil.

Such is the position of things in relation to the world, to legitimacy and illegitimacy, in regard to things that are right and things that are wrong. Jesus Christ created all things, and for him were they made, whether it be principalities, powers, thrones, or dominions. Now the question is, is he going to be dispossessed of his right because scoundrels exist in the world, and stand in power and dominion; because his subjects have rebelled against him from time to time, and usurpers have taken his place, and the dominion is given to another? Verily, no. But the time will come when the kingdom and the greatness of the kingdom under the whole heaven will be given to the Saints of the Most High, and they will possess it forever and ever.

We will now notice some of the acts of God, and some of the acts of those who have been under the dominion of Satan, those who have had dominion over the world—the proud and haughty usurpers, and the shedders of innocent blood. These are they that have lived in the world, and possessed all the good things of it. And what has been the situation of the Saints in every age? All those who dared acknowledge that God lived, that this kingdom belonged to Him, that it was His right, and that He would without doubt possess it, have been trodden under foot, persecuted, cast out, hated, killed; “they wandered about in sheepskins and goatskins; being destitute, afflicted, and tormented.” As one of old says, in speaking of the Jews—Which of the prophets have not your fathers killed, who testified before of the coming of the Just One.

This was the case in ancient days, and has been carried on in modern times. I have, with my own eyes, seen holy Prophets expire, who were killed by the hands of a murderous gang of bloodthirsty assassins, because they bore the same testimony that the holy Prophets did in days of old. How many more of their brethren who dared acknowledge the truth, have fallen beneath the same influences—have been shot, whipped, imprisoned, and put to death in a variety of ways, while hundreds of others, driven from their homes in the winter, have found their last bed; they were worn out with suffering and fatigue, the weary wheels of life stood still; they were obliged to forsake the world, in which they could no longer remain, because of the persecution heaped upon them by the enemies of the truth.

The reason of all this vile outrage upon innocent men, women, and children, is because there is no legitimate rule upon the earth. God’s laws and government are not known, and His servants are despised and cast out.

Legitimacy and right, whether in heaven or on earth cannot mix with anything that is not true, just, and equitable; and truth is free from oppression and injustice, as is the bosom of Jehovah. Nothing but that will ultimately stand. What has been the position of the world generally, among themselves? You see men marshalling armies, and making war with one another to destroy each other, and take possession of their territory and wealth. One man who is in possession of wealth, power, and authority, sees oppression exercised by kings; so he follows the example, as do rulers who exercise authority under their sovereign; then others in a still lower degree do the same; thus oppression treads upon the heels of oppression, and distress follows distress. You will find this to exist in a great measure through every grade of society, from the king on his throne, down to the matchmaker, or the chimney sweep.

To ameliorate the condition of man, there are a great many institutions introduced into the world in the shape of Tract Societies, Bible Societies, and many more too numerous for me to name. Many of them are founded by sincere men, but commencing on the wrong foundation, they keep wrong all the time, and fail to accomplish the object desired. If any one of these different institutions were to carry out their own principles, they would not only fail in accomplishing the object they have in view, but ultimately destroy themselves.

There are Peace Societies among the rest; their object is to bring peace into the world, without the Spirit of God. They see plainly that peace is desirable, but they wish to graft it onto a rotten stock. In Europe they had a “Peace Congress,” and sent their representatives to all parts of the world; and of course this “Congress of Peace” wished to regulate the world, make an end of war, and bring in universal peace.

Talk about peace, when rancorous discord makes its nest in the councils and cabinets of all nations, and the hearts of their statesmen are steeped in hatred one to another. Jealousy, animosity, and strife, like the influence of a deadly contagion, may be found in almost every family; brother rising up against sister, sister against brother, the father against the mother, and the mother against the father, etc. We can find discord reigning even in the “Peace Society” itself.

Jesus Christ says, “My peace I give unto you: not as the world giveth, give I unto you,” &c. Wherever this peace exists, it leaves an influence that is comforting and refreshing to the souls of those who partake of it. It is like the morning dew to the thirsty plant. This peace is alone the gift of God, and it can only be received from Him through obedience to His laws. If any man wishes to introduce peace into his family or among his friends, let him cultivate it in his own bosom; for sterling peace can only be had according to the legitimate rule and authority of heaven, and obedience to its laws.

Everything is disordered, and in confusion in the world. The reason is because no legitimate authority has been known or acknowledged on the earth. Others have been trying to build up and establish what they supposed to be the kingdom of God. The socialists of France call themselves religious people, and they also expect to bring about a reign of glory through a species of Robespierreism. I was told by a man well acquainted with matters of fact in relation to these things, that if they gained the ascendancy in France, their first object would be to erect a statue to Robespierre. They were going to cut off thousands of people, to accomplish their designs: and had not Napoleon taken active measures to head them, bands of men were ready on a moment’s warning to cut off the heads of thousands, and among these, I was informed, fifty thousand priests were doomed.

These are some of the principles and ideas that exist in the world, among the various nations and institutions of men, which are framed according to illegitimate principles. A change of government changes not the condition of the people, for all are wrong, and acting without God.

Our ideas are, that the time has come to favor God’s people; a time about which Prophets spoke in pathetic strains, and poets sung. These men of God looked through the dark vista of future ages, and being wrapped in prophetic vision, beheld the latter-day glory—the time of the dispensation of the fulness of times, spoken of by all the holy Prophets since the world began; for they all looked forward with joyful anticipations to the things which have commenced with us; they all had their eye upon the time when legitimacy would obtain its proper place upon the earth, in the shape of the kingdom of God established in the world, when all false rule and dominion would be put down, and the kingdoms of this world would become subject to God and His Christ. These are the ideas that they had, and these are the things we are seeking to carry out.

If we look at what illegitimacy has done in former times, we shall see the absolute necessity of the restitution spoken of by the Prophets, for it has filled the earth with evil, it has caused the world to groan in bondage, laid millions in the cold embrace of death, and caused disease to spread its pestiferous breath among the nations, leaving ruin, misery, and desolation in its path, and made this fair earth a howling wilderness. And nothing but the wisdom and intelligence of God can change it. The kingdom of God will establish truth and correct principles—the principles of truth, equity, and justice; in short, the principles that emanate from God, principles that are calculated to elevate man in time and through all eternity. How shall this be? It will be by a legitimate rule, authority, and dominion.

Who have we for our ruling power? Where and how did he obtain his authority? Or how did any in this Church and kingdom obtain it? It was first obtained by a revelation from the Lord of the Universe, by the opening of the heavens, by the voice of God, and by the ministering of holy angels. It is by the voice of God and the voice of the people, that our present President obtained his authority. Many people in the world are talking about misrule and misgovernment. If there is any form of government under the heavens where we can have legitimate rule and authority, it is among the Saints. In the first place, we have a man appointed by God, and, in the second place, by the people. This man is chosen by yourselves, and every person raises his hand to sanction the choice. Here is our President, Brigham Young, whom we made choice of yesterday, who is he? He is the legitimate ruler among this people. Can anybody dispossess him? They cannot, because it is his legitimate right, and he reigns in the hearts of the people. He obtains his authority first from God, and secondly from the people; and if a man possesses five grains of common sense, when he has a privilege of voting for or against a man, he will not vote for a man that oppresses the people; he will vote according to the dictates of his conscience, for this is the right and duty of this people in the choice of their President, and other leading officers of the kingdom of God. While this is being done here, it is being done in every part of the world, wherever the Church of Jesus Christ of Latter-day Saints has a footing. Is there a monarch, potentate, or power under the heavens that under– goes a scrutiny as fine as this? No there is not; and yet this is done twice a year, before all the Saints in the world. Here are legitimacy and rule. You place the power in their hands to govern, dictate, regulate, and put in order the affairs of the kingdom of God. This is, Vox Dei vox populi. God appoints, the people sustain. You do this by your own act; very well, then, it is legitimate, and must stand, and every man is bound to abide it if it takes the hair off his head. I know there are things sometimes that are hard, tough, and pinching; but if a man is a man of God, he has his eyes upon eternal things, and is aiming to accomplish the purposes of God, and all will be well with him in the end.

What advantage is there, then, between this government and others? Why, we have peace, and as eternal beings we have a knowledge of eternal things. While listening to the remarks made on this stand, what have we not heard—what have we not known? The curtains of heaven have been withdrawn, and we have gazed as by vision upon eternal realities. While, in the professing world, doubt and uncertainty throw their dark mantle over every mind.

Let us now notice our political position in the world. What are we going to do? We are going to possess the earth. Why? Because it belongs to Jesus Christ, and he belongs to us, and we to him; we are all one, and will take the kingdom and possess it under the whole heavens, and reign over it forever and ever. Now, ye kings and emperors, help yourselves, if you can. This is the truth, and it may as well be told at this time as at any other.

”There’s a good time coming, Saints,

A good time coming,

There’s a good time coming, Saints,

Wait a little longer,“

Having said so much on this point, we will return to the principle of legitimacy. God is our legitimate Father, and we are His children, and have a claim upon Him, and He has a claim upon us. We have come into this world to accomplish a certain purpose, and we have come in the dispensation of the fulness of times, when God decreed to gather all things together into one, whether they be things in heaven or on earth; and everything that has been in existence in any age of the world, or that is, or will be, which is calculated to benefit and exalt man, we shall have; consequently it is for us to look after anything and everything that ever has been true, or that has ever been developed in any period of the history of man, for it all belongs to us, and has got to be restored, for restitution means bringing back that which is lost. If the Antediluvians enjoyed anything that was good, true, and eternal, which is not yet made known to us, it has to be restored; or if anything existed among the ancient Patriarchs and Prophets, that has been lost, it has to be restored. If there are any people of God upon any detached part of this world, they with it have got to be restored. God’s word will also be gathered into one, and His people and the Jews will hear the words of the Nephites, and the Ten Tribes must hear the words of the Jews and Nephites, and God’s people be gathered and be one. All things will be gathered in one, and Zion be redeemed, the glory of God be revealed, and all flesh see it together. God’s dominion will be established on the earth, the law go forth from Zion, and the word of the Lord from Jerusalem, and the kingdoms of this world will become subject to God and His Christ.

As eternal beings, then, we existed with our Father in the eternal worlds. We came on to this earth, and obtained tabernacles, that through taking possession of them, and passing through a scene of trial, and tribula– tion, and suffering, we might be exalted to more glory, dignity, and power, than would have been possible for us to obtain had we not been placed in our present position. If any of you do not believe this, let me refer you to a passage of Scripture or two. How was man created at first? We are told that God made man a little lower than the angels; then says Paul, “Know ye not that we shall judge angels.” What through? It is through the atonement of Jesus Christ, through the taking of our bodies, the powers of the holy Priesthood, and the resurrection of Jesus Christ that we shall obtain a higher exaltation than it would have been possible for us to enjoy, if we had not fallen. To do right in our present state, then, we must carry out the principle of legitimacy according to a correct rule, and, if we profess to be subjects of the kingdom of God, we must be subject to the dominion, rule, legitimacy, and authority of God. No person can escape from this, unless he apostatizes, and goes to the devil, like a fool. He must be a fool who would barter away eternal life, thrones, principalities, and powers in the eternal world, for the paltry trash which exists in the shape of wealth and worldly honor: to let go his chance of heaven and of God, of being a King and Priest unto Him, of living and reigning forever, and of standing among the chiefs of Israel. I cannot help calling such men fools, for they are damned now in making such a choice, and will be hereafter.

I will say a little more on legitimacy and right to rule. What would be the position of a man who would take a course to rob his neighbor, or take advantage of him in the case of his legitimacy, which you have heard of this morning? Such a man must be a greater fool than the other. For instance, a good man dies, who has served God in righteousness all his days; the weary wheels of life stand still, and he goes to the world of spirits. He believed in the principles of justice, equity, righteousness, and truth, and that his rights would be held sacred to him by his brethren after he was gone. But some professed man of God comes to his widow, and wants to steal her away from him; he would rob the dead with impunity, under the ostensible garb of justice to her and her dead husband; he will tell her he is doing it out of pure love to them both, and he is going to exalt them in the kingdom of God. We read of the kingdom of God suffering violence; if violence is ever attempted, it is in a case of this kind. It is bad enough to steal from a man his earthly property, his oxen, his cow, his horse, his harness, his wagon wheels, and other paraphernalia; but what think you of a man that would rob the dead of a treasure which he holds the most dear, and prized as the most precious thing he possessed on earth—his affectionate wife! Such a person will assuredly miss his figure.

You will find in the ancient laws of Israel, there were proper rules in relation to these matters; one was, that if a man died without a child, his brother or the nearest relation of the husband should take the widow; and raise up seed to her husband, that his name might be continued in Israel, and not be blotted out. Where did these laws come from? We are told they came from God. But instead of doing this, suppose he should try to steal this woman away, and rob his brother—how would he get along, I wonder, with such a case against him, at the bar of justice? The laws and ordinances that exist in the eternal world have their pattern in the things which are revealed to the children of men on earth. The Priesthood as it exists on the earth is a pattern of things in heaven. As I said in a former part of this discourse, Priesthood is legitimate rule, whether on earth or or in heaven. When we have the true Priesthood on earth, we take it with us into the heavens; it changes not, but continues the same in the eternal world.

There is another feature of that ancient law which I will mention. It was considered an act of injustice for the nearest relation not to take the wife of the deceased; if he refused to do it, he was obliged to go before the Elders of Israel, and his brother’s wife shall loose his shoe from off his foot, and spit in his face, and shall answer and say, “So shall it be done unto the man that will not build up his brother’s house; and his name shall be called in Israel, The house of him who hath his shoe loosed.” If the restitution of all things is to be brought to pass, there must be a restitution of these things; everything will be put right, and in its proper place.

There is another thing which is most grievous, afflicting, and distressing to contemplate. When a man takes to himself a woman that properly belongs to another, and defiles her, it interferes with the fountain of life, and corrupts the very source of existence. There is an offspring comes forth as the fruit of that union, and that offspring is an eternal being—how can it be looked upon? To reflect upon it, wounds the finest feelings of human nature in time, and will in eternity. For who can gaze upon the degradation of their wife, and the corruption of their seed, without peculiar sensations? How much more is this feeling enhanced when the wronged man considers that he has been robbed by one who professed to be his friend? This thing is not to be trifled with, but is of the greatest importance; hence the necessity of the sealing powers, that all things may be pure, chastity maintained, and lasciviousness be rooted out from among the Saints. Why so? That we may have a holy offspring, that shall be great, and clothed with the mighty power of God, to rule in His kingdom, and accomplish the work we propose they shall fulfil; and that when we go to sleep, we may sleep in peace, knowing that justice will be administered in righteousness. We shall know that we have a claim upon our own in the first resurrection; we shall know that our wives and our children will be there to join us, justice will be administered, and we shall have a claim upon them in the eternal world, and that no unprincipled scoundrel will be permitted to set his foot on another, or rob him of his just claims. Why is a woman sealed to a man for time and all eternity? Because there is legitimate power on earth to do it. This power will bind on earth and in heaven; it can loose on earth, and it is loosed in heaven; it can seal on earth, and it is sealed in heaven. There is a legitimate, authorized agent of God upon earth; this sealing power is regulated by him; hence what is done by that, is done right, and is recorded. When the books are opened, everyone will find his proper mate, and have those that belong to him, and everyone will be deprived of that which is surreptitiously obtained.

Let us do righteously, and you who would seek to injure another and take advantage of one who was just and faithful to his God in his day, how would you like, when you get a few years older and drop into eternity, for somebody to come and serve you the same? You could not expect anything else, you could not die without being menaced by this supposition, and your dying pillow would be made unhappy, you would know you had done wrong, and would expect somebody to measure to you the same measure pressed down, shook together, and running over.

We have been told to preach confidence—correct principles and just dealings alone will inspire it. If a man speaks that which is not true about another, can you have confidence in him? No. If a man defrauds another, can you have confidence in him? No, But if you would, through a principle of covetousness, seek to sap the foundation of another’s happiness, by trying to wrench from him those sacred rights which pertain to his interest in the eternal world, how much greater will be your condemnation? Nothing but truth, integrity, virtue, honor, and every pure principle, will stand in the great day of God Almighty. If such a person happens to get through this world, he will find barriers in the next, and probably miss a chance of obtaining a place in the first resurrection. Nothing contrary to the authority, rule, and government of heaven, will stand in time or in eternity; and if any man wants to be blessed and honored, and to obtain a high place in the eternal world, let him pursue a course of honor, righteousness, and virtue before his God; and if he wants to find himself amongst usurpers, defrauders, oppressors, and those in possession of illegitimate claims, let him take an opposite course. If time would permit, much more might be said about social, family, and individual legitimate rights; but as time hastens, I forbear for the present.

Well, brethren and sisters, may God bless you. Amen.

Remarks by Elder John Taylor, Delivered at a Special Conference held in the Tabernacle, Great Salt Lake City, August 28, 1852.

Brother George was talking about setting the world on fire. I think, when the Elders have traveled through the world as far as some of us have, and seen the rottenness and weakness of their institutions—the folly and corruption that everywhere prevail, they will find that it is pretty near time, as the Prophets have said, for it to be burned up, and all its works.

But I suppose it is necessary, before the world is burned up, that the good wheat should be saved and gathered into the garner, and prepare to take a fresh start in peopling the earth and placing affairs upon a proper foundation.

There is no person that reflects upon the condition of the world, as it now exists, but his heart must be pained—must be filled with sympathy for the inhabitants of the earth. I have gazed upon their proceedings myself; I have watched their follies, abominations, and corruptions; I have seen them with mine own eyes until I have wept over them. They seem to me to be regardless of God, heaven, hell, eternity, or anything else; and there are thousands, and tens of thousands, and millions of people upon the continent of Europe that would like no better employment than to go into deadly combat and destroy one another.

The people talk about how corrupt we, the Latter-day Saints, are. If all they say about us be true, it is only a tithing of what you will find in the world. I have told them to look at home—to examine their own firesides, and they would find plenty of corruption and abomination. They are living without God in the world—without hope, and they are dying without hope; consequently, they are careless, profligate, and reckless.

The Lord has shone upon us: he has lit up a candle of intelligence in our souls—has imparted to us the principles of eternal truth, opened the heavens, and sent his holy angel to put us in possession of principles that will exalt us in the scale of intelligence among men, and raise us up to be associates of the Gods in the eternal worlds.

Then shall we who have thus been blessed with the visions of eternity—with light and intelligence—we who are filled with the Spirit of God burning in our hearts, who have gazed upon the hidden things of eternity, and contemplated the purposes of God in their majesty and glory—I say, shall we shrink from the task of going forth to snatch these fallen sons of men from everlasting burning? Should we refuse to do so, it would testify that we had not a single spark of humanity in our bosoms, and were not fit to live in the world, much less to associate with the Gods in the eternal worlds.

I know you have a desire to do these things; but I will tell you, there are many things that are calculated to try the feelings of men.

Those who have to go out have to put their noses to the grindstone, and keep them there, and let them grind at it, and not murmur a word; and then, before they are healed, put them there again, and bear it all the time, and go along without saying anything; for you know it is a sin in the religious world to get angry. You need not attempt to without faith in God; and you will have need of all the wisdom and intelligence you can command. You cannot go and convert the world all at once; for it is too far sunken in folly and vice. This reminds me of a dream a brother had in France. He said he thought he was trying to kindle a fire on the seashore. Every time he attempted to light it, a wave came and rolled over it, and he could hardly accomplish it until the tide began to recede; and then he considered he would build up a fire when the wood got dry.

You need not think of going abroad into the world, and going, as the Methodists sing, “on flowery beds of ease;” for a great many consider you as impostors, and as a general thing you are looked upon as suspicious characters, to say the least of it, and you will be closely watched. If you go to those foreign nations, your footsteps will be traced. No matter how privately you may make your entrance, or how privately you may take your departure, it will all be known to the police authorities, and they can give all the information required touching your movements.

It was not more than ten minutes after I had taken the cab and started to the railway station to take my last departure from France, when one of the high police came to inquire after me. The gentleman with whom I stayed was a very affectionate friend to me, and he kept the police in conversation for two hours, speaking very highly of me. He told them I was a respectable, high-minded man, &c. The police told him of every place I had been at since I came to Paris; when I came to France; what hotel I stayed in; when I went to England, and how long I stayed there; when I went to Germany, and how long I stayed there; what books I had printed, &c., &c. He gave my friend a most minute account of every step I had taken; and all this is recorded in the books of the police. They have a congress of police among the nations of Europe, by which they can transmit information about every per– son who appears as a public character in any of those nations.

This is the way you will be watched. If you go to any of these nations, it will be necessary for you to use the greatest wisdom and prudence, and that you should pray to God to guard you in all things.

This police authority did not come after me until I had finished my work. I suppose they would not have injured me, for I had broken no law; but this is their policy. With it we have nothing to do; and I should recommend you strictly to obey all police regulations, and never interfere with any national, civil, or police institutions or regulations. I suppose they might have telegraphed after me, if they wished; but I took another course—not, however, knowing that they were after me. I turned off the main route to go by a little seaport town, and I missed the whole concern, and was in France a week longer, and they knew nothing about me. I was out of their track, and came off safe. The Lord blessed me, and I have been blessed as much in these nations as anywhere else.

You may talk about difficulties and what you have passed through here and there; but we should not be men, if we did not have difficulties to meet with; and we always feel much better when we have conquered them.

This is the difference between us and the world. They meet with difficulties, and they quash down under them, while we ride over them and become victorious. This is the reason why there are so many institutions among the Gentiles that come to naught. They meet with difficulties and fall before them: we meet with the same, but we have a God at the helm, and we triumph over them.

Another Elder and myself stayed in a hotel in a small town for about a week, the landlord of which was an infidel. After we had been there two or three days, I told the landlord I was a religious man. He replied, “Oh, you are religious, are you? Religion is a pack of nonsense.” I told him I cared as little about most of the religion of Christendom as he did; but the one I believed in, I told him, would benefit both body and soul, in time and eternity. I talked to him a little about it, and he began to feel much interested.

I told him about the success and the prosperity that attended our works; and finally he said, “I don’t know but I will sell out and go to America; for I am tired of France.” I said, I will tell you where you will find a first-rate place to settle down in that country; and I directed him to Iowa. He spoke to an Elder that was with him after I had gone away, and said, “I don’t like the way Mr. Taylor speaks to me.” “Why?” said the Elder. “He speaks as though he wants to push me off on one side somewhere; and I want to go where he is. You have got the right religion; and had I found this, I should have been a religious man.”

I talked to another gentleman who came in, who wanted to be introduced to me—a man of good education, and who talked the English language as well as I did. We talked about everything, almost, until religion came on in the conversation. When I was preparing to leave, the gentleman said, “Oh, Mr. Taylor, I wish you would stay three or four days more here, and I will introduce you to a rich sugar manufacturer; and there is a gentleman living in a castle not far from here—I will introduce you to him.” They felt as sorry at my going away as though I had stayed with them twelve months, and they came more than a mile to see me off and bid me goodbye, and prayed God to bless me before I left.

You will see many such things as these. I could have introduced the Gospel in the whole of that country, had I had time. You will find that the Spirit of the Lord will go before you and prepare the way. I had men come to me and say, “God bless you! You are the man I dreamed about.” That is the kind of feeling that operates upon the people in those parts, as well as in other parts of the world. The Spirit of the Lord goes before his servants.

I recollect associating with some medical professors—American gentlemen, who had come to Paris for the purpose of attending medical lectures, &c., at l’ Ecole de Medicine, and visiting the hospitals; and though we were “Mormons,” they were glad to have our society, and seemed to feel a desire to associate with us. We talked “Mormonism” to them, and many other things.

These men came there, remained two or three months, and went away. Nobody cared anything about them, only just as much as they paid their way, and that was all. We went there and planted the Gospel in the hearts of the people; and they feel as all other people do who are members of this Church. The Spirit of God was with them, and we could rejoice in the bosom of our friends and talk of the things of God and the blessings he gives to his people. I looked at these doctors, and I said to myself, You poor miserable creatures! You wander round the world without the Spirit and blessings of God, and nobody cares for you, whether you live or die, while we come here to plant the standard of truth in the hearts of the people, and can rejoice with them in its blessings.

If any of you go into those countries, you will find as warm-hearted people as you will find anywhere else. Brothers F. D. Richards and E. Snow can bear testimony to this. The Gospel has the same effect in their hearts as it has in yours. I won’t occupy your time further. May God bless you, in the name of Jesus. Amen.

Discourse by Elder John Taylor, Delivered in the Tabernacle, Great Salt Lake City, August 22, 1852.

Brethren and Sisters—I feel happy in having the privilege of meeting you once more in the Valley of the mountains. It is now about three years since I left this place. Since then I have traveled a great distance, enough, if in a straight line, to have gone round the world. Had I only had that to do, I should have been back some time ago. Before I enter upon anything else, I will tell you some of my feelings, and speak of other things afterwards.

I feel glad to see you, brethren, sisters, and friends, and permit me to say that I feel just at home, for Zion is my home; wherever the people of God are, I feel perfectly at home, and can rejoice with them. It seems as though I want to look at you. I have been gazing around at this, that, and the other one, while brother Wallace was preaching; I have been trying to think where I had seen them, and the various scenes we have pressed through together, in different places—in journeying, in perils, in mobbing, in difficulties and dangers of various kinds. But out of all we have been delivered, the hand of God has been manifested towards us in a remarkable manner. And then I see people here from different nations, with whom I have associated—from England, Ireland, Scotland, Wales, and from other nations of the earth; from the Eastern, Western, Northern, and Southern States; from Canada, and from almost all parts of the world. I think of the various changes, annoyances, and tribulations that we have passed through, the deliverances we have ob– tained, and the hand of God which has been manifested to us in all these things; and I rejoice, and praise God my Savior. I feel perfectly at home, in fact I feel at home wherever I meet with the Saints of God—in this country, or in other countries, but this is the grand home, this is the home for the gathering of the Saints of the Most High God, the place where the oracles of God dwell, and where the Spirit of God is preeminently poured out, where we have come to learn, of the great Jehovah, the sacred things pertaining to, and associated with His kingdom.

I am not going to preach. I wish to tell my feelings, and look at you, and think about what we have done, and what we are going to do, for it is not all done yet—we have only commenced the great work of the Lord, and are laying the foundation of that kingdom which is destined to stand forever; what we shall do, is yet in the future; we have commenced at the little end of the horn, and by and by we will come out at the big end.

I was talking about troubles, but I don’t know that we need talk or care about them. We have had some little amusements and frolics among the Gentiles, some few difficulties, but we have struggled through them all, and we are all here safe and sound. True, some of our friends have dropped by the way, they have fallen asleep, but what of that? And who cares? It is as well to live as to die, or to die as to live, to sleep as to be awake, or to be awake as to sleep—it is all one, they have only gone a little before us. For example, we have left other parts and come here, and we think we have got to Zion; they have gone to the world of spirits, and they think they have got to heaven; it is all right. We have left some of our friends behind in various places; when they arrive here, they will shake hands with us, and be glad they have got to Zion; and when we go to where our departed friends are gone, we shall strike hands with them, and be glad we have got to heaven; so it is all one. Although our friends were sorry when we left them, yet they rejoiced as well as we, that we were going to Zion; and so we shall rejoice with those who have died in the Lord, for they rest from their labors.

We have the principles of eternal life in us, we have begun to live, and we shall continue to live, as the Methodists very properly express it, “while life, and thought, and being last, or immortality endures;” and this is the beginning of it, consequently other little circumstances in this world, or even life or death; have very little to do with it. Some people have said to me, sometimes, Are you not afraid to cross over the seas, and deserts, where there are wolves and bears, and other ferocious animals, as well as the savage Indians? Are you not afraid that you will drop by the way, and leave your body on the desert track, or beneath the ocean’s wave? No. Who cares anything about it? What of it, if we should happen to drop by the way? We expect the Lord and His angels can do as much as brother Benson has done in gathering up the people—he has brought a great host from Pottawatomie—and the Lord can surely as easily “send His angels, and gather together His elect from the four quarters of the earth,” and, as old Daniel says, we shall all come up and stand in our “lot in the end of the days.” These things don’t trouble me, but I have felt to rejoice all the day long, that God has revealed the principle of eternal life, that I am put in possession of that truth, and that I am counted worthy to engage in the work of the Lord, and be a messenger to the nations of the earth. I rejoice in proclaiming this glorious Gospel, because it takes root in the hearts of the children of men, and they rejoice with me to be connected with, and participate in, the blessings of the kingdom of God. I rejoice in afflictions, for they are necessary to humble and prove us, that we may comprehend ourselves, become acquainted with our weakness and infirmities; and I rejoice when I triumph over them, because God answers my prayers, therefore I feel to rejoice all the day long.

I feel as though I am among the honorable of the earth when I am here; and when I get mixed up with the people abroad, and mingle with the great people in the world, I feel otherwise. I have seen and deplored the weakness of men—their folly, selfishness, and corruption. I do not know how they feel, but I have witnessed a great deal of ignorance and folly, I think there is a great deal of great littleness about them. There is very little power among them, their institutions are shattered, cracked, and laid open to the foundation. It is no matter what principle you refer to—if to their religion, it is a pack of nonsense; if to their philosophy and politics, they are a mass of dark confusion; their governments, churches, philosophy, and religion, are all darkness, misery, corruption, and folly. I see nothing but Babylon wherever I go—but darkness and confusion, with not a ray of light to cheer the sinking spirits of the nations of the earth, nor any hope that they will be delivered in this world, or in the world to come.

I have been with my brethren here who went with me some years ago to foreign nations—brother Erastus Snow, who is here; brother Lorenzo Snow, who has not got back yet; brother F. D. Richards, who has been over in England; and brother Pratt. There has been a great work done in all of these places, but I will leave these brethren to relate their own affairs themselves. I rejoice to associate with them, I rejoice to hear of their prosperity, and to see the wisdom, intelligence, and prudence that have been manifested in all their deportment and transactions. I could not have bettered it, and I do not know that anybody else could. Everything has been going on well, and prospering, the hand of God has been with us, and His angels have been on our path, and we are led to rejoice exceedingly before Him as the God of our salvation.

It gave me great joy, on my way home, to find the Saints leaving Kanesville. It seemed as though they were swept out with a besom almost. When I was there, I rode out in my carriage one day to a place called Council Point. I thought I would go and visit some of the folks there, but, when I got there, behold, there were no folks to see. I hunted round, and finally found a place with something like “grocery” written upon it. I alighted, and went into the house, and asked a person who presented himself at the door, if he was a stranger there. Yes, says he, I have only just come. And the people have all left, have they? Yes, was the answer. I next saw a few goods standing at the side of a house, but the house was empty, these were waiting to be taken away. I went into another house, and there were two or three waiting for a boat to take them down the river, and these were all the inhabitants I saw there!

When I first reflected upon this removal, my heart felt pained. I well knew the disposition of many of the men on those frontier countries, and I thought that some miserable wretches might come upon them after the main body of the Saints had removed, and abuse, rob, and plunder the widow, the orphan, the lame, halt, blind, and destitute, who might be left, as they did in Nauvoo; and thus the old, decrepit, and infirm would be abused, insulted, and preyed upon by wretches in human shape, who never have courage to meet men, but are cruel and relentless with the old, infirm, the widow, orphan, and destitute. But, thank God, they are coming, nearly all, old and young, rich and poor.

When I see my brethren and sisters here, I cannot help but to rejoice with them, and especially with those who have been engaged in these various labors.

The reports that have reached me from time to time, of your prosperity—accounts of the great work of the Lord that was going on here, have caused me much joy. I have heard of your progress in the city, and out of it; of your various settlements and explorations; and of the many organizations made by the Presidency. This has been joyful to me while abroad in foreign nations.

Some people think that preaching is the greatest part of the business in building up the kingdom of God. This is a mistake. You may pick out our most inferior Elders, in point of talent and ability, and send them to England to preach and preside, and they think they are great men there. Their religion teaches them so much more than the Gentiles know, that they are received as the great men of the earth. Anybody can preach, he is a poor simpleton that cannot, it is the easiest thing in the world. But, as President Young says, it takes a man to practice. A great many preach first-rate when they get abroad; you there meet with most eloquent men, they will almost make the stones un– der your feet tremble, and the walls of the building to quake; but the moment they get into a little difficulty, they immediately dwindle down into nothing, and they have not got as much force as would draw a mosquito off its nest.

But the things that are going on here, require talent, force, energy, a knowledge of human nature and of the laws of God. The sacrifices that are being made, in leaving home, and traveling from place to place, combating and overcoming the many difficulties that we have had to cope with, and standing in a distinguished position in the eyes of the nations of the earth, are no small affair. They gaze with astonishment at the stand that this people take at the present time in their territorial capacity; to that all the nations and courts of Europe are looking. Talk about preaching; this is a matter of another importance entirely. I do not care how eloquent men are—these are all good in their place—but it is the organization in this place; the wise policy of the Governor who presides here, in the extension of this infant state, by building up new colonies, &c.; making such extensive improvements that preach louder among the courts of Europe, at the present time.

It is one of the most remarkable things that has ever taken place in any age; and kings, and philosophers are obliged to acknowledge it. I remember noticing an article in the London Times, not long ago (and it is one of the leading papers of the day). In speaking about the “Mormons,” giving an account of some affairs associated with the Church, and with the establishment of a Territorial Government here, the editor remarks nearly as follows—“We have let this people alone for some time, and said nothing about them; we have been led to believe that they were a society of fanatics and fools, &c.; but let this be as it may, their position in the world, in a national capacity, demands at our hands, as public journalists, to report their progress, improvements, and position.” I sent the Epistle of the First Presidency to the Journal Des Debats, which is one of the principal papers in Paris. They published the Epistle, and the chief editor made some excellent remarks upon it, and signed his name to them. It was taken from the paper, and translated and published in Switzerland, Italy, Denmark, and Germany, and thus, in their various languages, it was spread before the nations of Europe. Our place and people are becoming well known abroad. While in the city of Paris, I had to do with some of the leading government men. In seeking to obtain authority to preach, all I had to do, generally, was to send my card—John Taylor, du (from) Deseret.

We are becoming notorious in the eyes of the nations; and the time is not far distant when the kings of the earth will be glad to come to our Elders to ask counsel to help them out of their difficulties; for their troubles are coming upon them like a flood, and they do not know how to extricate themselves.

I will here give a short history of some of my proceedings. I was appointed to go to France some years ago, in company with some of the Twelve, who were appointed to go to other places. The First Presidency asked us if we would go. Yes, was the reply; we can go anywhere, for if we cannot do little things like these, I don’t know what else we can do. Some people talk about doing great things; but it is not a great thing to travel a little, or to preach a little. I hear some of our Elders saying, sometimes, that they are going to do great things—to be rulers in the kingdom of God, Kings and Priests to the Most High, and are again to exalt thousands of others to thrones, prin– cipalities, and powers, in the eternal worlds; but we cannot get them out of their nests, to travel a few miles here. If they cannot do this, how will they ever learn to go from world to world?

We went, and were blessed in our journeying. We had a pretty hard time in crossing the plains, and I should not recommend people to go so late in the season as we did. We should have lost all our horses, but the hand of God was over us for our good; He delivered us out of all our dangers, and took us through safely. When we got to the Missouri River, the ice was running very strong, so that it was impossible to ferry; but in one night the river froze over, and we passed over as on a bridge, in perfect safety; but as soon as the last team was over, the ice again removed. Thus the Lord favored us in our extremities.

You may inquire, how did you get along preaching? The best way that we could, the same as we always do. We went to work (at least I did) to try to learn the language a little. I went into the city of Boulogne, and I obtained permission there from the mayor to preach; this I was under the necessity of doing. At that time, I had not been very particular in seeking recommends as I went along; but I had a recommend from Governor Young: he told the folks I was an honorable man, and signed his name to it as the Governor of the Territory of Utah, and Willard Richards as Secretary. I told the mayor, in relation to these matters, I had not many papers with me, but I had one that I obtained from the Governor of the state I came from. “O,” says he, “Mr. Taylor, this is very good indeed, won’t you leave it with me, and if anybody finds any fault, I shall have it to refer to.”

Several Protestant priests from England commenced to annoy us, and wanted to create a disturbance in the meeting, but I would not allow it, besides I was in a strange city, and was received courteously by the mayor, and wished my meeting to be orderly. These insolent men came to create disturbance in our meetings, but seeing they could not get a chance of speaking inside the doors, they followed me in the streets, asking me questions as I walked along. Among the questions, they said something about “Joe Smith.” Says I, “Who are you talking about? I was well acquainted with Mr. Joseph Smith; he was a gentleman, and would not treat a stranger as you do me.” They still, however, dogged after me, asking me more questions. I told them, I did not wish to talk with men of their caste. They finally sent me a challenge, and we had a discussion; the result of it you may have read as published. The Methodist preacher denied his calling, and was to be removed from his place, in consequence; and the others sunk into forgetfulness—I could obtain no information of them when last there. I decreed, then, I would let the English alone, and turn to the French.

I went from there right into the city of Paris, and commenced translating the Book of Mormon, with brother Bolton to assist me. We baptized a few; some of them men of intelligence and education, and capable of assisting us in the work. Brother Pack went to Calais, and raised a small Church there. We afterwards united some English Branches, Boulogne en France, to it, called the Jersey Islands. There the people speak half English, half French; and brother Pack went to preside over them. Brother Bolton and I remained principally in Paris, and in that neighborhood; we there organized a Church. Before I came away, we held a Conference, at which four hundred members were represented, including those Branches that were added to the Branch in Calais.

We have got a translation of the Book of Mormon, as good a one as it is possible for anybody to make. I fear no contradiction to this statement from any man, learned or illiterate. I had it examined and tested by some of the best educated men in France. I have got a specimen with me. [The Book was produced, which was beautifully bound.] This is the Book of Mormon, translated into the French language, and it is got up in as good a style as any book that was ever published, whether in the Church or out of it. The translation is good, the printing is good, and the paper is good. I have made some little alterations, that is, I have marked the paragraphs, and numbered them, so as to tell where to refer to, when you wish to do so; and in some instances where the paragraphs are very long, I have divided them. The original simplicity of the book is retained, and it is as literal as the genius and idiom of the French language would admit of.

This book is stereotyped, and I have arranged it so that when copies of this work are sold, a certain amount of money is put away, that when another edition is called for, the money is there; and thus it can be continued from time to time, as necessity shall require, until 200,000 copies are printed without any additional expense. We also publish there a paper called “L’Etoile du Deseret” (The Star of Deseret). It is got up in good style, and printed in new type. It is also stereotyped, and most of it is new matter. I have given an account of the organization of the Church, and a brief history of it; of the coming forth of the Book of Mormon, and the evidences of it; of the doctrines of the Church, and the position of things in this country, &c., &c. These are some of the leading items of this publication. Instead of filling it with the news of the day, we have filled it with all that is good for the people to read, that it may be a standing work for years to come. It contains articles written on baptism, the Gift of the Holy Ghost, the necessity of gathering together, and all the leading points associated with the religion we believe in, that there may be evidence forthcoming at anytime and place, in the hands of the inquirer. If men should be there, not acquainted with the language, and individuals should make inquiries of them relating to the doctrines of their religion, they have nothing to do but hand them this Number or that Number of the “Star of Deseret,” containing the information they wish. This will save them a great deal of trouble in talking.

We found many difficulties to combat, for it is not an easy thing to go into France and learn to talk French well; but at the same time, if a man sets to work in good earnest, he can do it. I have scratched the word “can’t” out of my vocabulary long since, and I have not got it in my French one.

The Spirit of the Lord was with us, and with the people, and He prospered us in our undertakings, and we were enabled to accomplish the thing we set about. We had difficulties to cope with in regard to the government. If it had not been for the position of things there in relation to the late revolution, that was then brewing, I believe we should have obtained the privilege from the government to preach throughout all France, and also protection for the Elders.

I petitioned the Cabinet for that privilege. While talking to some of them, they told me there would be no difficulty in obtaining permission. But we were unable to obtain the liberty we wished. And I believe it originated from the position of things just before the revolution broke out; it was through that, or through difficulties in Denmark, wherein a mob was raised against the Saints. They were then banishing strangers out of Paris, and would not allow them a place there unless they were wealthy persons, and had money in the bank, as security for their conduct.

“Liberty, Equality, Fraternity, and Brotherhood,” was written almost upon every door. You had liberty to speak, but might be put in prison for doing so. You had liberty to print, but they might burn what you had printed, and put you into confinement for it. The nations of Europe know nothing about liberty, except England; and there it is much the same as here, that is, liberty to do right.

When you get into France, Germany, or any of the foreign nations, where the language is different from ours, the spirit of the people is different, and it appears to me that a different spirit is carried along with these languages, which is peculiar to them.

I might tell you about their political state, but I will preserve that for some political speech or other; we will let that go for the present. At the same time, there are thousands of as good spirited, honest hearted men as I ever met with in any part of the world; they are quiet, calm, peaceable, and desirous to know the truth, and be governed by it; and if we only had liberty to preach to them the principles of truth, thousands would flock to the standard of truth.

Infidelity prevails there to a great extent, and at the same time a great deal of a certain kind of religion, a sort of Catholicism; not the Catholicism that was, but which is. Men have got sick of it, and look upon it as moonshine and folly. You may divide the people into three classes—the most religious class are the women; from observation you would judge that they attend to the affairs of the souls of their husbands, as well as their own. The fact is, the men care little about it themselves. You will find nothing but women in the places of worship there, while on the other hand, if you go out to the public promenades, and theaters, and public amusements on Sunday, you will see men by thousands; and if you judge of their religion by their actions, you would consider that the theater and public amusements are their places of worship; at the same time, that the Church is the place to do penance, and that the women do it.

I am not surprised that infidelity should prevail in such countries. I declare, personally, if I could see nothing better than what is called Christianity there, I would be an infidel too; and I say the same also in regard to Protestantism. The Protestants talk a great deal about Catholic priests, but I believe they are much more honest in the sight of man, and will do more for their pay, than any Protestant minister you can find. You will find them up at five o’clock in the morning, saying mass, and attending to what they consider are their religious duties—visiting the sick, and going among fevers and plagues, where Protestant ministers dare not go. This is my notion of that. (A voice in the stand—The children are always lazier than their daddy.) The idea of taking Protestantism among the French people is nonsense, for one Catholic priest could prevail over fifty Protestants. The Catholic priests are more intelligent, they know the basis upon which their church is founded, and they can reason upon principles the Protestants cannot enter into. Protestants can do very well when they have got a mass of their own people around them.

When I was in Boulogne, some Protestant ministers were afraid lest I should make a division among them; they were fearful lest I should show up some of their follies, and the Catholics should laugh at them. One of these Jesuit priests came to me; he was a well educated man. In speaking on those discussions, says he, when they ask about the character of your founders, just examine into theirs, and I will furnish you all the testimony you want. I told him I was much obliged to him, but I could attend to my own business. I thought if I could not get along, and defend “Mormonism” without the help of a Jesuit priest, it was a poor case.

I was speaking, awhile ago, about the people there being divided into three classes. One of them you may call infidel, under the head of Socialism, Fourierism, and several other isms. Communism is a specimen of the same thing, and they call it religion! These are generally known under the head of what is called Rouges, or Red Republicans. There is one class that think it is necessary to sustain religions as a national policy, to subdue the minds of the people, and make them easier to govern. The third class is in the minority a long way; it is those who are actually sincere in their religion.

I will give you a specimen of Protestantism as I witnessed it in a grand anniversary Bible Society meeting in Paris. There were some of the most notable men in Paris going to preach there and that attracted the attention of the public. The meeting was held in one of the principal Protestant churches. The late Prime Minister of Louis Philippe, Monsieur Guizot, presided, and many other eminent men were present. M. Guizot is a man of great ability, and quite an orator, so that all parties respected him on account of his talent. As he was going to be there, and deliver a speech, it attracted quite an audience. I went to hear them, in company with a French minister that was baptized there. The place was pretty well crowded, not so full as this hall is this morning; but in that country it was considered a first rate congregation. When M. Guizot finished his discourse, about one-third of the congregation left. I thought this a curious proceeding; they don’t act so in Protestant countries. Another got up to speak, and when he had made a speech, another third of what was left, left the house and went away; and when four or five of them had made speeches, there were about as many left in the house as you would see at a Catholic chapel at mass. I was really surprised at the indifference and carelessness manifested.

This was at the anniversary of a Bible Society in the city of Paris, where some of the most notable men gathered together. I speak of this to represent to you the position of things there, and the spirit of the people in relation to these matters. In a theater, or in any public spectacle, all would have stayed till the last.

It is among this people we have got to introduce the Gospel. When they come to see it, they rejoice in it, but we do not preach religion much to them, for a great many of them are philosophers, and, of course, we must be philosophers too, and make it appear that our philosophy is better than theirs, and then show them that religion is at the bottom of it. It would be nonsense to talk about justification by faith: they would say it was moonshine, or something else. You have got to talk common sense, you have got to affect their bodies as well as their souls, for they believe they are possessed of both. When they once get interested in the work of God, and get the Spirit of God, they rejoice exceedingly in the blessings of the Gospel. I have seen Saints in that country who rejoiced and thanked God, for the blessings of the new and everlasting covenant, as much as ever I saw Saints in any country.

I had thought, after having completed the translation of the Book of Mormon into the French language, in which I was assisted by brother Bolton, of returning home last year, but I met with the Epistle of the First Presidency, from which I could learn their desire that we should stay another year. I, therefore, thought I would alter my course immediately, and follow the directions of the Spirit of God—for I wished all the time, as Paul says, to be obedient to the heavenly calling; I wished at all times to pursue the course the Spirit of the Lord should dictate. I knew it would dictate them right, though I did not see at that time that it would be of much benefit for me to stay long there, as it was no place for preaching in. The government, after studying about these things some time, denied us the privilege of preaching; and all the place we had to meet in was a private room; and, according to a law of the government, if more than twenty persons were known to meet together they were in danger of being put in prison. The officers were continually on the alert, and when we would meet, lest there should be more than twenty people, they would be counting how many there were in the room, and thus the Saints were continually under the spirit of fear of the authorities. It is under these circumstances we have had to labor.

As it stated in the Epistle, that it was better for the brethren to extend their labors to other nations, it immediately occurred to my mind to go to Germany, so I made a plan before I got up in the morning, for thought flows quickly, you know. The plan was—to publish the Book of Mormon there. I wrote to brother Hyde to send me out some brother that was acquainted with the German language, and my letter got there about the time he left for the Valley, and he did not get it. I said to bro– ther Bolton, and brother De La Mere, who was from the island of Jersey, that there was one man in the Valley I wished was here, and that was brother Carn. There was one brother in France, who was a German, and was well acquainted with the languages, both German and French. I engaged him to go with me to Germany, that is, to translate. However, I went over to England, and thought we would hunt in England to find some person qualified to go and preach in Germany. I found many Germans, but none with sufficient experience in the Church. Finally, I thought I would start by myself. When I got to London, I met with brother Dykes; he had said something about going to Germany, but he concluded he had better be with brother Snow, as he was acquainted with the Danish language; he had got his discharge from that engagement, and was on his way home when I met him. This placed things in another position. He said he would like to go if his family could be provided for, but I could not say anything particular about his family.

I finally had him go for a month or two, for I did not wish to put a thing upon him I would not do myself. He felt a desire to go, and said he would do as I said, so I told him to go for two months. I made an appointment to meet him in Germany, as I had to go through France.

When we arrived there, we started the translation of the Book of Mormon, and it was half completed before I came away. We also started to publish a paper in Germany, called Zions Panier (Zion’s Banner). I wished to be perfectly satisfied that the translation was right; brother Richards and I heard some of it read in Boulogne, and we thought it was very good, but still it had to be altered. I, therefore, got some of the best professors in the city of Ham– burg to look over it: some few alterations were necessary, but not many. Also, with regard to the paper, one of the professors said he would not have known it was written in English and translated; he should, if not told to the contrary, have supposed it written originally in German.

I have often heard men in this country splutter a great deal about the meaning of odd words in the Bible, but this only exhibits their folly: it is the spirit and intention of the language that are to be looked at, and if the translator does not know this it is impossible for him to translate correctly, and this is the reason why there are so many blunders in the Bible. I believe the English Bible is translated as well as any book could be by uninspired men. The German translation of the Bible, I believe, is tolerably correct, but some of the French editions are miserable.

A Protestant minister in Germany refused to discuss the doctrine of Baptism, because their Bible is so plain upon that subject that the doctrine of sprinkling could not be maintained. Among the German people, we find a great deal of infidelity, but at the same time we find very much sterling integrity, and there will be thousands and tens of thousands of people in that country who will embrace the faith, and rejoice in the blessings of the Gospel. We have sent our French papers to Switzerland, Denmark, and to Lower Canada, and some of our German papers to France, and vice versa.

The languages in these countries are mixed up: it is a profession more general than it is in this country; they think a man is very ignorant if he professes to be a teacher and does not know two or three languages, but with all their knowledge of languages, there is a great amount of ignorance. There are men there acquainted with two or three languages, and that is all they do know; if you except that, there is not an ounce of common sense remains. What if you can read French, or German, or Hebrew, or anything else—what good would it do you unless you read to understand the works written in those languages? Simply none at all. A man is a fool if he boast about anything of that kind.

The Book of Mormon by this time is printed and stereotyped in the German language. I left brother Carn there, to attend to this business: everything was going on smoothly, so I thought I could leave it as well as not. When I got to Liverpool, and was about coming away, the very man I wanted to come from the Valley arrived there. I was glad to meet him in Liverpool.

I shall want to get some folks to go to France, and to Germany. I would not ask anybody to do that which I would not do myself.

There are books, thousands of them, if you cannot talk to the people, you can give them the books to read. But you can learn the language, or you are poor concerns. Any sane person can.

I do not know that it is necessary for me to say anything more. O yes, I organized a society to make sugar, and a woolen manufactory. The sugar factory will be here soon. If you will only provide us with beets and wood, we will make you sugar enough to preserve yourselves in. We can have as good sugar in this country as anywhere else; we have as good machinery as is in the world. I have seen the best specimens of it in the World’s Fair, but there was none better than this; there is not any better on the earth, nor better men to make sugar than those who are coming. I found this affair as difficult to arrange as anything I have had to do. We could not bring the other machinery on this year, for we had as much on hand with the sugar machinery as we could get along with, so we had to leave it, that is, the woolen and worsted machinery, to another year. I can say also of this, that it is as good machinery as there is in the world. It is the same kind of machinery that is made use of in the west of England to make the best kind of broad cloth; also a worsted manufactory to manufacture cloth for ladies’ wear, such as merinoes, and alpaccas, and other sorts of paccas. I don’t know the names of them all; and various kinds of shawls, blankets, carpets, &c., &c., if we can only command the wool.

After having gone through these things, I will say again, I am glad that I have got back to this place. Some people have asked me if I was not pretty near being taken up and put in prison by the authorities of France. I might have been, but I did not know it.

A gentleman in Paris would make me promise to call on him when I came back to Paris, and make his house my home. I agreed to return, and stay a few days in that city, and hold a Conference there. This was a few days after the revolution. I saw the place where the houses had been battered down, and the people killed by wholesale; where they were shot down promiscuously, both big and little, old and young, men, women, and children. I was there soon after this occurrence; and at the very time the people were voting in their President, we were holding a Conference on the same day, for I thought they would have something else to do than to attend to us. Some of the Elders, however, were afraid to come to Paris, lest there should be difficulty.

There were about 400 represented at this Conference; Elders, Priests, and Teachers were ordained; and a Conference was regularly organized. The Spirit of the Lord was with us, and many were ordained to the Priesthood with a Presidency over the nation.

After I had left Paris, on my arrival in England, I found a letter from brother Bolton, who is president in France; he informed me that the haut (high) police had been inquiring for me at my lodgings, but that the gentleman of the house had kept him talking for two hours, defending my character, &c. They came to the house ten minutes after I had left in a cab for the railroad, but I had then finished my work, and when they would have put their fingers on me, I was not there. But at the very time they were voting for their president, we were voting for our president, and building up the Kingdom of God; and I prophesied then, and prophesy now, that our cause will stand when their’s is crushed to pieces; and the kingdom of God will roll on and spread from nation to nation, and from kingdom to kingdom. And from these nations we have been preaching the Gospel of Christ to, you will see thousands and tens of thousands yet flocking to Zion, and singing Hallelujahs to the God of Israel.

Did we not talk about England in the same way when the Gospel was first introduced into that country? Brother Kimball prophesied the same things of that country, and they have all come to pass, and this will come to pass by and by, for there is “a good time coming, Saints, wait a little longer;” and we will rise up like the servants of the living God, and accomplish the work He has given us to do; and when we have done our work here, we will then join our friends in the eternal worlds, and engage in acts more vast, more mighty, and that will require more energy than the works we are now engaged in.

I rejoice that I am happy to meet with you and my family: you are my friends, and you are the friends of God, and we are building up the kingdom of God, and by and by the kings and princes of the earth will come, and gaze upon the glory of Zion.

I used to think there was a good deal of intelligence among the world, but I have sought for it so long I have given up all hopes of ever finding it there. Some philosophers came to visit me in France, and while conversing, I had to laugh a little at them for the word philosophy is about every tenth word they speak. One of them, a Jesuit priest, who had come in the Church, a well educated man, was a little annoyed in his feelings at some of my remarks, on their philosophy. I asked them if any of them had ever asked me one question that I could not answer. They answered in the negative. But, said I, I can ask you fifty that you cannot answer.

Speaking of philosophy, I must tell another little story, for I was almost buried up in it while I was in Paris. I was walking about one day in the Jardin des Plantes—a splendid garden. There they had a sort of exceedingly light cake; it was so thin and light that you could blow it away, and you could eat all day of it, and never be satisfied. Somebody asked me what the name of that was. I said, I don’t know the proper name, but in the absence of one, I can give it a name—I will call it philosophy, or fried froth, which you like. It is so light you can blow it away, eat it all day, and at night be as far from being satisfied as when you began.

There are a great many false principles in the world, and as I said before, whether you examine their religion, their philosophy, their politics, or their national policy, you will find it a mess of complete baby work, there is nothing substantial about it, nothing to take hold of. There is no place that I have found under the whole heavens where there is true intelligence, but in the land of Zion.

I will risk our Elders among the world, if they will only brush up their ideas a little. I will take any of you rough looking fellows, put you in a tailor’s shop a little, and start you out like gentlemen, as large as life. I tell you there is a great difference between our people and others. Many others have a nice little finish on them; they may be compared to scrimped up dandies; but everything is on the outside, and nothing in the inside.

Our folks who are operating round here in the canyons, and on the land, are listening to the servants of God, and studying principles of eternal truth; they are like young rough colts, with plenty of bone, sinew, and nerve in them; all they want is rubbing down a little, and they will come out first rate. I believe in the polish, and a little of everything else, you know I am a Frenchman now.

I have found that all intelligence is good, and there is a good deal in the world, mixed up with all their follies. It is good for the Elders to become acquainted with the languages, for they may have to go abroad, and should be able to talk to the people, and not look like fools. I care not how much intelligence you have got, if you cannot exhibit it you look like an ignoramus. Suppose a Frenchman should come upon this stand to deliver a lecture upon Botany, Astronomy, or any other science, and could not speak a word of English, how much wiser would you be? You may say, I thought the Lord would give us the gift of tongues. He won’t if we are too indolent to study them. I never ask the Lord to do a thing I could do for myself. We should be acquainted with all things, should obtain intelligence both by faith and by study. We are instructed to gather it out of the best books, and become acquainted with governments, nations, and laws. The Elders of this Church have need to study these things, that when they go to the nations, they may not wish to return home before they have accomplished a good work.

When I was in Hamburg, there were 30,000 soldiers quartered in the city, and that is called a free city. If you ask any of the inhabitants what they are doing there, they will answer—Ich weise nicht (I don’t know), but we have to keep them. They are there because the Emperor of Austria placed them there, and he had power to have them there.

In Paris, you would suppose you were in an armed city for you could not step anywhere without meeting soldiers at every step.

When I was in Hamburg, I had to go and get a permit to authorize me to stay one month, and when that was done, I had to get another to authorize me to stay another month. The only thing we can do in that country at present is to baptize some of the citizens, and set them to preaching, as they have more rights and privileges than a stranger. No man has a right to receive his own son into his own house, if not a citizen, without a card; or a permit from the Government; and that is a free city, so called. We cannot know anything about the blessings and privileges we have as Americans, without becoming acquainted with the condition of other nations, this is one of the greatest countries in the world, but they (the Americans) do not appreciate their privileges.

I am glad to see things moving on so well here; I observe great improvements and changes: you have done a great work, and God will bless you for it. I am glad to see and hear that you are more diligent in paying tithing, and attending to your duties than before I left. It is not hard to do the will of God, and if some of you would go out into the world for two or three years, you would not find it hard to repay tithing when you came back again. I am glad to hear of these things—of the building up of the kingdom of God; and union is strength, and to fulfill the will of God brings down blessings upon our heads. I now expect to rest a little, and visit a little, and we will talk and preach, and do all the good we can in this world, and then go into the next to do more good.

I feel obliged to the brethren here for putting me up a house; and brother Brigham, I am much obliged to you for it; God bless you for it. And I pray that the blessings of God may rest down upon all the Saints, worlds without end. Amen.