Journal of Discourses Volume 1

BY BRIGHAM YOUNG
President of the Church of Jesus Christ of Latter-day Saints

HIS TWO COUNSELLORS,
THE TWELVE APOSTLES, AND OTHERS.

REPORTED BY G. D. WATT,

AND HUMBLY DIDICATED TO THE
LATTER-DAY SAINTS IN ALL THE WORLD

VOL. I

LIVERPOOL:

 PUBLISHED BY F. D. AND S. W. RICHARDS 15, WILTON STREET.

 LONDON:

LATTER-DAY SAINTS BOOK DEPOT, 35, JEWIN STREET, CITY.

1854

Letter From the First Presidency.

Great Salt Lake City, Utah Territory, June 1, 1853.

Vol. 1, p.v
Elder Samuel W. Richards, and the Saints abroad.

Vol. 1, p.v
Dear Brethren—It is well known to many of you, that Elder George D.
Watt, by our counsel, spent much time in the midst of poverty and
hardships to acquire the art of reporting in Phonography, which he has
faithfully and fully accomplished; and he has been reporting the
public Sermons, Discourses, Lectures, &c., delivered by the
Presidency, the Twelve, and others in this city, for nearly two years,
almost without fee or reward. Elder Watt now proposes to publish a
Journal of these Reports, in England, for the benefit of the Saints at
large, and to obtain means to enable him to sustain his highly useful
position of Reporter. You will perceive at once that this will be a
work of mutual benefit, and we cheerfully and warmly request your
co-operation in the purchase and sale of the above-named Journal, and
wish all the profits arising therefrom to be under the control of
Elder Watt.

BRIGHAM YOUNG,
HEBER C. KIMBALL
WILLARD RICHARDS, 

First Presidency of the Church of Jesus Christ of Latter-day Saints.
[p.vii]

Introduction

To the Saints abroad.

Vol. 1, p.vii
This Journal of Discourses appears in a semi-monthly sheet of sixteen
pages, upon good paper, and in a plain round type that aged persons
can lead with ease, and forms a Volume of nearly four hundred pages.

Vol. 1, p.vii
It affords me great pleasure in being able to put in your possession
the words of the Apostles and Prophets, as they were Spoken in the
assemblies of the Saints in Zion, the value of which cannot be
estimated by man, not so much for any great display of worldly
learning and eloquence, as for the purity of doctrine, simplicity of
style, and extensive amount of theological truth which they develop.

Vol. 1, p.vii
Realizing the moral and intellectual benefit the Saints at home derive
from them, I have earnestly desired the time when you also would be
enriched by the same incalculable treasure.

Vol. 1, p.vii
To those who are unacquainted with the Doctrines of the Church of
Jesus Christ of Latter-day Saints, who are mantled in the darkness of
ages, whose minds are sunk in the almost impenetrable shades of error,
uncertainty, and doubt, but who sincerely desire to know the truth,
these Sermons will prove a source of light, information, and joy. And,
according to the vocation which belongs to the Eternal Priesthood, all
authorized ministers of God will hail their publication with gladness,
for such an embodiment of doctrine will greatly accelerate the grand
object they have in view—the salvation of souls the instruction of
Saints, and the building up of Zion in the last days.

Vol. 1, p.vii
Particularly to the Elders who are scattered abroad upon the face of
the earth, far from those who alone can instruct them in the more
exalted branches of the Everlasting Gospel, these Sermons will be most
valuable, as a guage of doctrine, a rule of rectitude, and a square to
life, furnishing at the same time an extensive repository of
historical information.

Vol. 1, p.vii
May the Lord prosper every department of His work, and evenly laudable
effort of His servants to instruct the ignorant, build up and
establish the faithful, and gather the honest in heart from among all
nations home to Zion.

Vol. 1, p.vii
In the bonds of the New and Everlasting Covenant, I remain your
brother and fellow-labourer,

G. D. WATT.

Brigham Young, January 16, 1853

Salvation

A Discourse Delivered By President Brigham Young, in the 
Tabernacle, Great Salt Lake City, January 16, 1853.

Vol. 1, p.1
The plan of salvation, or, in other words, the redemption of fallen
beings, is a subject that should occupy the attention of all
intelligence that pertains to fallen beings. I do not like the term
fallen beings, but I will say, subjected intelligence, which term
suits me better—subjected to law, order, rule, and government. All
intelligences are deeply engaged in this grand object; not, however,
having a correct understanding of the true principle thereof, they
wander to and fro, some to the right, and some to the left. There is
not a person in this world, who is endowed with a common share of
intellect, but is laboring with all his power for salvation. Men vary
in their efforts to obtain that object, still their individual
conclusions are, that they will ultimately secure it. The merchant,
for instance, seeks with unwearied diligence, by night and by day,
facing misfortunes with a determined and persevering resistance,
enduring losses by sea and by land, with an unshaken patience, to
amass a sufficient amount of wealth to enable him to settle calmly
down in the midst of plenty in some opulent city, walk in the higher
classes of society, and perchance receive a worldly title, or worldly
honor, and enjoy. a freedom from all anxiety of business, and
constraint by poverty, throughout  the remainder of his life. He then
supposes he has obtained salvation.

Vol. 1, p.1
Descend from the busy, wealth-seeking middle classes, to the humbler
grade of society, and follow them in their various occupations and
pursuits, and each one of them is seeking earnestly that which he
imagines to be salvation. The poor, ragged, trembling mendicant, who
is forced by hunger and cold to drag his feeble body from under some
temporary shelter, to seek a bit of bread, or a coin from his more
fortunate fellow-mortal, if he can only obtain a few crusts of bread
to satisfy the hunger-worm that gnaws his vitals, and a few coppers to
pay his lodgings, he has attained to the summit of his expectations,
to what he sought for salvation, and he is comparatively happy, but
his happiness vanishes with the shades of night, and his misery comes
with the morning light. From the match-maker up to the tradesman, all
have an end in view, which they suppose will bring to them salvation.
King, courtier, commanders, officers, and common soldiers, the
commodore, and sailor before the mast, the fair-skinned Christian, and
the dark-skinned savage, [p.2] all, in their respective grades and
spheres of action, have a certain point in view, which, if they can
obtain, they suppose will put them in possession of salvation.

Vol. 1, p.2
The Latter-day Saint, who is far from the bosom of the Church, whose
home is in distant climes, sighs, and earnestly prays each day of his
life for the Lord to open his way, that he may mingle with his
brethren in Zion, for he supposes that his happiness would then be
complete, but in this his expectations will be in a measure vain, for
happiness that is real and lasting in its nature cannot be enjoyed by
mortals, for it is altogether out of keeping with this transitory
state.

Vol. 1, p.2
If a man's capacity be limited to the things of this world, if he
reach no further than he can see with his eyes, feel with his hands,
and understand with the ability of the natural man, still he is as
earnestly engaged in securing his salvation, as others are, who
possess a superior intellect, and are also pursuing the path of
salvation, in their estimation, though it result in nothing more than
a good name, or the honors of this world. Each, according to his
capacity—to the natural organization of the human system, which is
liable to be operated upon by the circumstances and influences by
which it is surrounded, is as eager to obtain that which he supposes
is salvation, as I am to obtain salvation in the Eternal world.

Vol. 1, p.2
The object of a true salvation, correctly and minutely understood,
changes the course of mankind. Persons who are taught by their
teachers, friends, and acquaintances, are traditionated, from their
youth up, into the belief that there is no God, or intelligent beings,
other than those that they see with the natural eye, or naturally
comprehend; that there is no hereafter; that at death, all life and
intelligence are annihilated. Such persons are as firm in their
belief, and as strenuous in argument, in support of those doctrines,
as others are in the belief of the existence of an Eternal God. The
early customs and teachings of parents and friends, to a greater or
less degree, influence the minds of children, but when they are
disposed to inquire at the hands of Him who has eternal intelligence
to impart to them, when their understandings are enlarged, when their
minds are enlightened by the Spirit of truth, so that they can see
things that are unseen by the natural eye, they may then be corrected
in their doctrine and belief, and in their manner of life, but not
until then.

Vol. 1, p.2
How difficult it is to teach the natural man, who comprehends nothing
more than that which he sees with the natural eye! How hard it is for
him to believe! How difficult would be the task to make the
philosopher, who, for many years, has argued himself into the belief
that his spirit is no more after his body sleeps in the grave, believe
that his intelligence came from eternity, and is as eternal, in its
nature, as the elements, or as the Gods. Such doctrine by him would be
considered vanity and foolishness, it would be entirely beyond his
comprehension. It is difficult, indeed, to remove an opinion or belief
into which he has argued himself from the mind of the natural man.
Talk to hint about angels, heavens, God, immortality, and eternal
lives, and it is like sounding brass, or a tinkling cymbal to his
ears; it has no music to him; there is nothing in it that charms his
senses, soothes his feelings, attracts his attention, or engages his
affections, in the least; to him it is all vanity. To say that the
human family are not seeking salvation, is contrary to my experience,
and to the experience of every other person with whom I have any
acquaintance. They are all for salvation, some in one way, and some in
another; but all is darkness and confusion. If the  [p.3] Lord does
not speak from heaven, and touch the eyes of their understanding by
His Spirit, who can instruct or guide them to good? who can give them
words of eternal life? It is not in the power of man to do it; but
when the Lord gives His Spirit to a person, or to a people, they can
then hear, believe, and be instructed. An Elder of Israel may preach
the principles of the Gospel, from first to last, as they were taught
to him, to a congregation ignorant of them; but if he does not do it
under the influence of the Spirit of the Lord, he cannot enlighten
that congregation on those principles, it is impossible. Job said that
"There is a spirit in man, and the inspiration of the Almighty giveth
them understanding." Unless we enjoy that understanding in this
probation, we cannot grow or increase, we cannot be made acquainted
with the principles of truth and righteousness so as to become
exalted. Admit that the Spirit of the Lord should give us
understanding, what would it prove to us? It would prove to me, at
least, and what I may safely say to this congregation, that Zion is
here. Whenever we are disposed to give ourselves perfectly to
righteousness, to yield all the powers and faculties of the soul
(which is the spirit and the body, and it is there where righteousness
dwells); when we are swallowed up in the will of Him who has called
us; when we enjoy the peace and the smiles of our Father in Heaven,
the things of His Spirit, and all the blessings we are capacitated to
receive and improve upon, then are we in Zion, that is Zion. What will
produce the opposite? Hearkening and giving way to evil, nothing else
will.

Vol. 1, p.3
If a community of people are perfectly devoted to the cause of
righteousness, truth, light, virtue, and every principle and attribute
of the holy Gospel, we may say of that people, as the ancient Apostle
said to his brethren, "Know ye not your own selves, how that Jesus
Christ is in you, except ye be reprobates;" there is a throne for the
Lord Almighty to sit and reign upon, there is a resting place for the
Holy Ghost, there is a habitation of the Father and the Son. We are
the temples of God, but when we are overcome of evil by yielding to
temptation, we deprive ourselves of the privilege of the Father, the
Son, and the Holy Ghost, taking up their abode and dwelling with us.
We are the people, by our calling and profession, and ought to be by
our daily works, of whom it should be truly said, "Ye are the temples
of our God." Let me ask, what is there to prevent any person in this
congregation from being so blessed, and becoming a holy temple fit for
the in-dwelling of the Holy Ghost? Has any being in heaven or on earth
done aught to prevent you from becoming so blessed? No, but why the
people are not so privileged I will leave you to judge. I would to God
that every soul who professes to be a Latter-day Saint was of that
character, a holy temple for the in-dwelling of the Father, the Son,
and the Holy Ghost, but it is not so. Is there any individual within
the sound of my voice to day, that has received the Holy Ghost through
the principles of the Gospel, and at the same time has not received a
love for them? I will answer that question. Wait and see who it is
that falls out by the way; who it is in whom the seed of truth has
been sown, but has not taken root; and then you will know the
individuals who have received the truth, but have never received a
love of it—they do not love it for itself. What a delightful aspect
would this community present if all men and women, old and young, were
disposed to leave off their own sins and follies, and overlook those
of their neighbors; if they would cease watching their neighbors for
iniquity, and [p.4] watch that they themselves might be free from it!
if they were trying with all their powers to sanctify the Lord in
their hearts, and would prove, by their actions, that they had
received the truth and the love of it! if all individuals would watch
themselves, that they do not speak against the Father, the Son, the
Holy Ghost, nor in short against any being in heaven or on earth.
Strange as this may appear, there have been men in 'this Church that
have done it, and probably will be again! If this people would be
careful not to do anything to displease the spirits of those who have
lived on the earth, and have been justified, and have gone to rest,
and would so conduct themselves, that no reasonable being upon the
face of the earth could find fault with them, what kind of society
should we have? Why every man's mouth would be filled with blessings,
every man's hand would be put forth to do good, and every woman and
child in all their intercourse would be praising God, and blessing
each other. Would not Zion be here? It would. What hinders you from
doing this? What is the Lord or the people doing to cause this one and
that one to commit sin with a high hand, in secret and in the open
streets?

Vol. 1, p.4
If Elders of Israel use language which is not proper for the lips era
Saint, such Eiders are under condemnation, and the wrath of God abides
upon them, those who do it have not the love of truth in their hearts,
they do not love and honor the truth because it is the truth, but
because it is powerful, and they wish to join with the strongest
party. Do they love light because it is light? virtue because it is
virtue? righteousness because it is righteousness? No. But these
principles are almighty in their influence, and like the tornado in
the forest, they sweep all before them, no argument can weigh against
them, all the philosophy, knowledge, and wisdom of men may be set in
array against them, but they are like chaff before a mighty wind, or
like the morning dew before the sun in its strength such Elders
embrace truth because it is all-powerful. When a man of God preaches
the principles of the Gospel, all things give way before it, and some
embrace it because it is so mighty. But by and bye those characters
will fall out by the way, because the soil has not depth to nourish
the seeds of truth. They receive it, but not the love of it; it dies,
and they turn away. If every person who has embraced the Gospel would
love it as he loves his life, would not society wear a different
aspect from that of the present?

Vol. 1, p.4
I do not intend to enter into a detailed account of the acts of the
people, they are themselves acquainted with them; people know how they
themselves talk, and how their neighbors talk; how husband and wife
agree in their own houses, and with their neighbors; and how parents
and children dwell together. I need not tell these things, but if
every heart were set upon doing right, we then should have Zion here.
I will give you my reason for thinking so. It is because I have had it
with me ever since I was baptized into this kingdom. I have not been
without it from that day to this. I have therefore a good reason for
the assertion I have made. I live and walk in Zion every day, and so
do thousands of others in this Church and kingdom, they carry Zion
with them, they have one of their own, and it is increasing, growing,
and spreading continually. Suppose it spreads from heart to heart,
from neighborhood to neighborhood, from city to city, and from nation
to nation, how long would it be before the earth would become
revolutionized, and the wheat gathered from  among the tares. The
wheat and tares, however, must grow together until harvest. I am not,
[p.5] therefore, disposed to separate them yet, for if we pluck up the
tares before the harvest, we may destroy some of the good seed,
therefore let them grow together, and by and bye the harvest will
come.

Vol. 1, p.5
There is another thing, brethren, which I wish you to keep constantly
before your minds, that is with regard to your travels in life. You
have read, in the Scriptures, that the children of men will be judged
according to their works, whether they be good or bad, If a man's days
be filled up with good works, he will be rewarded accordingly. On the
other hand, if his days be filled up with evil actions, he will
receive according to those acts. This proves that we are in a state of
exaltation, it proves that we can add to our knowledge, wisdom, and
strength, and that we can add power to every attribute that God has
given us. When will the people realize that this is the period of time
in which they should commence to lay the foundation of their
exaltation for time and eternity, that this is the time to conceive,
and bring forth from the heart fruit to the honor and glory of God, as
Jesus did—grow as he did from the child, become perfect, and be
prepared to be raised to salvation? You will find that this probation
is the place to increase upon every little we receive, for the Lord
gives line upon line to the children of men. When He reveals the plan
of salvation, then is the time to fill up our days with good works.

Vol. 1, p.5
Let us fill up our days with usefulness, do good to each other, and
cease from all evil. Let every evil person forsake his wickedness. If
he be wicked in his words, or in his dealings, let him forsake those
practices, and pursue a course of righteousness. Let every man and
woman do this, and peace and joy will be the result.

Vol. 1, p.5
A few words more upon the subject of the eternal existence of the
soul. It is hard for mankind to comprehend that principle. The
philosophers of the world will concede that the elements of which you
and I are composed are eternal, yet they believe that there was a time
when there was no God. They cannot comprehend how it is that God can
be eternal. Let me ask this congregation, Can you realise the eternity
of your own existence? Can you realise that the intelligence which you
receive is eternal? I can comprehend this, just as well as I can that
I am now in possession of it. It is as easy for me to comprehend that
it will exist eternally, as that anything else will. I wish to impress
upon your minds the reality that when the body which is organized for
intelligence to dwell in, dies, and returns to its mother earth, all
the feelings, sensibilities, faculties, and powers of the spirit are
still alive, they never die, but in the absence of the body are more
acute. They are organized for an eternal existence. If this
congregation could comprehend that the intelligence that is in them is
eternal in its nature and existence; if they could realize that when
Saints pass through the vail, they are not dead, but have been laying
the foundation in these tabernacles for exaltation, laying the
foundation to become Gods, even the sons of God, and for crowns which
they will yet receive—they would receive the truth in the love of it,
live by it, and continue in it, until they receive all knowledge and
wisdom, until they grow into eternity, and have the vail taken from
before their eyes, to behold the handiworks of God among all people,
His goings forth among the nations of the earth, and to discover the
rule and law by which He governs. Then could they say of a truth, We
acknowledge the hand of God in all things, all is right, Zion is here,
in our own possession.

Vol. 1, p.5
I have thus summed up, in a broken manner, that which I desired to
speak. We are not able to comprehend all [p.6] things, but we can
continue to learn and grow, until all will be perfectly dear to our
minds, which is a great privilege to enjoy—the blessing of an eternal
increase. And the man or woman who lives worthily is now in a state of
salvation.

Vol. 1, p.6
Now, brethren, love the truth, and put a stop to every species of
folly. How many there are who come to me to find fault with, and enter
complaints against, their brethren, for some triffling thing, when I
can see, in a moment, that they have received no intentional injury!
They have no compassion on their brethren, but, having passed their
judgment, insist that the criminal shall be punished. And why? Because
he does not exactly come up to their standard of right and wrong! They
feel to measure him by the "Iron Bedstead principle"—"if you are too
long, you must be cut off; if too short, you must be stretched." Now
this is the height of folly. I find that I have enough to do to watch
myself. It is as much as I can do to get right, deal right, and act
right. If we all should do this, there would be no difficulty, but in
every man's mouth would be "May the Lord bless you." I feel happy, as
I always told you. Brother Kimball has known me thirty years, twenty
one of which I have been in this Church; others have known me twenty
years; and there are some here who knew me in England; I had Zion with
me then, and I brought it with me to America again, and I now appeal
to every man and woman if I have not had Zion with me from first
entering into the Church, to the present time! Light cleaves to light,
and truth to truth. May God bless you. Amen.

Parley P. Pratt, April 7, 1853

Spiritual Communication

A Sermon Delivered By Elder P. P. Pratt, Before 
the Conference at Great Salt Lake City, April 7, 1853.

Vol. 1, p.6
I was led to reflection on this subject, not only by my acquaintance
with the present state of the world, and the movements and powers
which seem new to many, but because this text, written by Isaiah so
many centuries since, and copied by Nephi ages before the birth of
Jesus Christ, seemed as appropriate, and as directly adapted to the
present state of things, as if written but yesterday, or a year since.

Vol. 1, p.6
"Should not a people seek unto their God, for the living to hear from
the dead?" is a question by the Prophet, and at a time when they shall
invite you to seek unto those familiar with spirits, and to wizards,
&c., or in other words, to magnetizers, rappers, clairvoyants, writing
mediums, &c. When they shall say these things unto you, then is the
time to consider the question of that ancient Prophet—"Should not a
people seek unto their God, for the living to hear from the dead?"

Vol. 1, p.6
We hear much, of late, about visions, trances, clairvoyance, mediums
of communication with the spirit world, writing mediums, &c., by which
the world of spirits is said to have  found [p.7] means to communicate
with spirits in the flesh. They are not working in a corner. The world
is agitated on these subjects. Religious ministers are said to preach,
editors to write and print, judges to judge, &c., by this kind of
inspiration. It is brought into requisition to develop the sciences,
to detect crime, and in short to mingle in all the interests of life.

Vol. 1, p.7
In the first place, what are we talking about, when we touch the
question of the living hearing from the dead? It is a saying, that
"dead men tell no tales." If this is not in the Bible, it is somewhere
else; and if it be true, it is just as good as if it were in the
Bible.

Vol. 1, p.7
The Sadducees in the time of Jesus, believed there were no such things
as angels or spirits, or existence in another sphere; that when an
individual was dead, it was the final end of the workings of his
intellectual being, that the elements were dissolved, and mingled with
the great fountain from which they emanated, which was the end of
individuality, or conscious existence.

Vol. 1, p.7
Jesus, in reply to them, took up the argument from the Scriptures, or
history of the ancient fathers, venerated by reason of antiquity, in
hopes, by this means, to influence the Sadducees, or at least the
Pharisees and others, by means so powerful and so well adapted to the
end in view.

Vol. 1, p.7
Said he, God has declared Himself the God of Abraham, Isaac, and
Jacob. Now God is not the God of the dead, but the God of the living;
as much as to say that Abraham, Isaac, and Jacob were not dead, but
living; that they had never been dead at all, but had always been
living; that they never did die, in the sense of the word that these
Sadducees supposed, but were absolutely alive.

Vol. 1, p.7
Now if intelligent beings, who once inhabited flesh, such as our
fathers, mothers, wives, children, &c., have really died, and are now
dead in the sense of the word, as understood by the ancient Sadducees,
or modern Atheist, then it is in vain to talk of converse with the
dead. All controversy, in that case, is at an end on the subject of
correspondence with the dead, because an intelligence must exist
before it can communicate. If these individuals are dead, in the sense
that the human body dies, then there is no communication from them.
This we know, because of our own observation and experience. We have
seen many dead bodies, but have never known of a single instance of
any intelligence communicated therefrom.

Vol. 1, p.7
Jesus, in his argument with the Sadducees, handled the subject
according to the strictest principles of ancient and modern theology,
and true philosophy. He conveyed the idea in the clearest terms, that
an individual intelligence or identity could never die.

Vol. 1, p.7
The outward tabernacle, inhabited by a spirit, returns to the element
from which it emanated. But the thinking being, the individual, active
agent or identity that inhabited that tabernacle, never ceased to
exist, to think, act, live, move, or have a being; never ceased to
exercise those sympathies, affections, hopes, and aspirations, which
are founded in the very nature of intelligences, being the inherent
and invaluable principles of their eternal existence.

Vol. 1, p.7
No, they never cease. They live, move, think, act, converse, feel,
love, hate, believe, doubt, hope, and desire.

Vol. 1, p.7
But what are they, if they are not flesh and bones? What are they, if
they are not tangible to our gross organs of sense? Of what are they
composed, that we can neither see, hear, nor handle them, except we
are quickened, or our organs touched by the principles of vision,
clairvoyance, or spiritual sight? What are they? [p.8] Why, they are
organized intelligences. What are they made of? They are made of the
element which we call spirit, which is as much an element of material
existence, as earth, air, electricity, or any other tangible substance
recognized by man; but so subtle, so refined is its nature, that it is
not tangible to our gross organs. It is invisible to us, unless we are
quickened by a portion of the same element; and, like electricity, and
several other substances, it is only known or made manifest to our
senses by its effects. For instance, electricity is not always visible
to us, but its existence is made manifest by its operations upon the
wire, or upon the nerves. We cannot see the air, but we feel its
effects, and without it we cannot breathe.

Vol. 1, p.8
If a wire were extended in connection with the equatorial line of our
globe in one entire circle of 25,000 miles In extent, the electric
fluid would convey a token from one intelligence to another, the
length of the entire circle, in a very small portion of a second, or,
we will say in the twinkling of an eye. This, then, proves that the
spiritual fluid or element called electricity is an actual, physical,
and tangible power, and is as much a real and tangible substance, as
the ponderous rocks which were laid on yesterday in the foundation of
our contemplated Temple.

Vol. 1, p.8
It is true that this subtle fluid or spiritual element is endowed with
the powers of locomotion in a far greater degree than the more gross
or solid elements of nature; that its refined particles penetrate amid
the other elements with greater ease, and meet with less resistance
from the air or other Substances, than would the more gross elements.
Hence its speed, or superior powers of motion.

Vol. 1, p.8
Now let us apply this philosophy to all the degrees of spiritual
element from electricity, which may be assumed to be one of the lowest
or more gross elements of spiritual matter, up through all the
gradations of the invisible fluids, till we arrive at a substance so
holy, so pure, so endowed with intellectual attributes and sympathetic
affections, that it may be said to be on a par, or level, in its
attributes, with man.

Vol. 1, p.8
Let a given quantity of this element, thus endowed, or capacitated, be
organized in the size and form of man, let every organ be developed,
formed, and endowed, precisely after the pattern or model of man's
outward or fleshly tabernacle—what would we call this individual,
organized portion of the spiritual element?

Vol. 1, p.8
We would call it a spiritual body, an individual intelligence, an
agent endowed with life, with a degree of independence, or inherent
will, with the powers of motion, of thought, and with the attributes
of moral, intellectual, and sympathetic affections and emotions.

Vol. 1, p.8
We would conceive of it as possessing eyes to see, ears to hear, hands
to handle; as in possession of the organ of taste, of smelling, and of
speech.

Vol. 1, p.8
Such beings are we, when we have laid off this outward tabernacle of
flesh. We are in every way interested, in our relationships, kindred
ties, sympathies, affections, and hopes, as if we had continued to
live, but had stepped aside, and were experiencing the loneliness of
absence for a season. Our ancestors, our posterity, to the remotest
ages of antiquity, or of future time, are all brought within the
circle of our sphere of joys, sorrows, interests, or expectations;
each forms a link in the great chain of life, and in the science of
mutual salvation, improvement, and exaltation through the blood of the
Lamb.

Vol. 1, p.8
Our prospects, hopes, faith, charity, enlightenment, improvement, in
short, all our interests, are blended, and more [p.9] or less
influenced by the acts of each.

Vol. 1, p.9
Is this the kind of being that departs from our sight when its earthly
tabernacle is laid off, and the vail of eternity is lowered between
us? Yes, verily. Where then does it go?

Vol. 1, p.9
To heaven, says one; to the eternal world of glory, says another; to
the celestial kingdom, to inherit thrones and crowns, in all the
fulness of the presence of the Father, and of Jesus Christ, says a
third.

Vol. 1, p.9
Now, my dear hearers, these things are not so. Nothing of the kind.
Thrones, kingdoms, crowns, principalities, and powers, in the
celestial and eternal worlds, and the fulness of the presence of the
Father, and of His Son Jesus Christ, are reserved for resurrected
beings, who dwell in immortal flesh. The world of resurrected beings,
and the world of spirits, are two distinct spheres, as much so as our
own sphere is distinct from that of the spirit world.

Vol. 1, p.9
Where then does the spirit go, on its departure from its earthly
tabernacle? It passes to the next sphere of human existence, called
the world of spirits, a vail being drawn between us in the flesh, and
that world of spirits. Well, says one, is there no more than one place
in the spirit world? Yes, there are many places and degrees in that
world, as in this. Jesus Christ, when absent from his flesh, did not
ascend to the Father, to be crowned, and enthroned in power. Why?
Because he had not yet a resurrected body, and had therefore a mission
to perform in another sphere. Where then did he go? To the world of
spirits, to wicked, sinful spirits, who died in their sins, being
swept off by the flood of Noah. The thief on the cross, who died at
the same time, also went to the same world, and to the same particular
place in the same world, for he was a sinner, and would of course go
to the prison of the condemned, there to await the ministry of that
Gospel which had failed to reach his ease while on the earth.

Vol. 1, p.9
How many other places Jesus might have visited while in the spirit
world is not for me to say, but there was a moment in which the poor,
uncultivated, ignorant thief was with him in that world. And as he
commenced, though late, to repent while on the earth, we have reason
to hope that that moment was improved by our Saviour, in ministering
to him that Gospel which he had no opportunity to teach to him, while
expiring on the cross. "This day shalt thou be with me in Paradise,"
said Jesus, or, in other words, this day shalt thou be with me in the
next sphere of existence—the world of spirits.

Vol. 1, p.9
Now mark the difference. Jesus was there, as a preacher of
righteousness, as one holding the keys of Apostleship, or Priesthood,
anointed to preach glad tidings to the meek, to bind up the broken
hearted, to preach liberty to the captive, and the opening of the
prison to them that were bound. What did the thief go there for? He
went there in a state of ignorance, and sin, being uncultivated,
unimproved, and unprepared for salvation. He went there to be taught,
and to complete that repentance, which in a dying moment he commenced
on the earth.

Vol. 1, p.9
He had beheld Jesus expire on the cross, and he had implored him to
remember him when he should come into possession of his kingdom. The
Saviour under these extreme circumstances, did not then teach him the
Gospel, but referred him to the next opportunity, when they should
meet in the spirit world. If the thief thus favoured continued to
improve, he is no doubt waiting in hope for the signal to be given, at
the sound of the next trump, for him to leave the spirit world, and to
re-enter the fleshly tabernacle, and to ascend to a higher [p.10]
degree of felicity. Jesus Christ, on the other hand, departed from the
spirit world on the third day, and reentered his fleshly tabernacle,
in which he ascended, and was crowned at the right hand of the Father.
Jesus Christ then, and the thief on the cross, have not dwelt together
in the same kingdom or place, for this eighteen hundred years, nor
have we proof that they have seen each other during that time.

Vol. 1, p.10
To say that Jesus Christ dwells in the world of spirits, with those
whose bodies are dead, would not be the truth. He is not there. He
only staid there till the third day. He then returned to his
tabernacle, and ministered among the sons of earth for forty days,
where he ate, drank, talked, preached, reasoned out of the Scriptures,
commissioned, commanded, blessed, &c. Why did he do this? Because he
had ascended on high, and been crowned with all power in heaven and on
earth, therefore he had authority to do all these things.

Vol. 1, p.10
So much then for that wonderful question that has been asked by our
Christian neighbors, so many thousand times, in the abundance of their
charity for those who, like the thief on the cross, die in their sins,
or without baptism, and the other Gospel ordinances.

Vol. 1, p.10
The question naturally arises—Do all the people who die without the
Gospel hear it as soon as they arrive in the world of spirits? To
illustrate this, let us look at the dealings of God with the people of
this world. "What can we reason but from what we know?" We know and
understand the things of this world, in some degree, because they are
visible, and we are daily conversant with them. Do all the people in
this world hear the Gospel as soon as they are capable of
understanding? No, indeed, but very few in comparison have heard it at
all.

Vol. 1, p.10
Ask the poor Lamanites who have, with their fathers before them,
inhabited these mountains for a thousand years, whether they have ever
heard the Gospel, and they will tell you nay. But why not? Is it not
preached on the earth? Yea, verily, but the earth is wide, and
circumstances differ very greatly among its different inhabitants. The
Jews once had the Gospel, with its Apostleship, powers, and blessings
offered unto them, but they rejected it as a people, and for this
reason it was taken from them, and thus many generations of them have
been born, and have lived and died without it. So with the Gentiles,
and so with the Lamanites. God has seen proper to offer the Gospel,
with its Priesthood and powers, in different ages and countries, but
it has been as often rejected, and therefore withdrawn from the earth.
The consequence is that the generations of men have, for many ages,
come and gone in ignorance of its principles, and the glorious hopes
they inspire.

Vol. 1, p.10
Now these blessings would have continued on the earth, and would have
been enjoyed in all the ages and nations of man, but for the agency of
the people. They chose their own forms of government, laws,
institutions, religions, rulers, and priests, instead of yielding to
the influence and guidance of the chosen vessels of the Lord, who were
appointed to instruct and govern them.

Vol. 1, p.10
Now, how are they situated in the spirit world? If we reason from
analogy, we should at once conclude that things exist there after the
same pattern. I have not the least doubt but there are spirits there
who have dwelt there a thousand years, who, if we could converse with
them face to face, would be found as ignorant of the truths, the
ordinances, powers,  keys, Priesthood, resurrection, and eternal life
of the body, in short, as ignorant of the fulness of the Gospel,
[p.11] with its hopes and consolations, as is the Pope of Rome, or the
Bishop of Canterbury, or as are the Chiefs of the Indian tribes of
Utah.

Vol. 1, p.11
And why this ignorance in the spirit world? Because a portion of the
inhabitants thereof are found unworthy of the consolations of the
Gospel, until the fulness of time, until they have suffered in hell,
in the dungeons of darkness, or the prisons of the condemned, amid the
buffetings of fiends, and malicious and lying spirits.

Vol. 1, p.11
As in earth, so in the spirit world. No person can enter into the
privileges of the Gospel, until the keys are turned, and the Gospel
opened by those in authority, for all which there is a time, according
to the wise dispensations of justice and mercy.

Vol. 1, p.11
It was many, many centuries before Christ lived in the flesh, that a
whole generation, eight souls excepted, were cut off by the flood.
What became of them? I do not know exactly all their history in the
spirit world. But this much I know—they have heard the Gospel from the
lips of a crucified Redeemer, and have the privilege of being judged
according to men in the flesh. As these persons were ministered to by
Jesus Christ, after he had been put to death, it is reasonable to
suppose that they had waited all that time, without the knowledge or
privileges of the Gospel.

Vol. 1, p.11
How long did they wait? You may reckon for yourselves. The long ages,
centuries, thousands of years which intervened between the flood of
Noah and the death of Christ. Oh! the weariness, the tardy movement of
time! the lingering ages for a people to dwell in condemnation,
darkness, ignorance, and despondency, as a punishment for their sins.
For they had been filled with violence while on the earth in the
flesh, and had rejected the preaching of Noah, and the Prophets which
were before him.

Vol. 1, p.11
Between these two dispensations, so distant from each other in point
of time, they were left to linger without hope, and without God, in
the spirit world; and similar has been the fate of the poor Jew, the
miserable Lamanite, and many others in the flesh. Between the
commission and ministry of the Former and Latter Day Saints, and
Apostles, there has been a long and dreary night of darkness. Some
fifteen to seventeen centuries have passed away, in which the
generations of man have lived without the keys of the Gospel.

Vol. 1, p.11
Whether in the flesh, or in the spirit world, is this not hell enough?
Who can imagine a greater hell than that before our eyes, in the
circumstances of the poor, miserable, degraded Indian and his
ancestors, since the keys of the Gospel were taken from them some
fifteen hundred years ago? Those who had the Gospel in the former
dispensations, and were made partakers of its spirit, its knowledge,
and its powers, and then turned away, and became the enemies of God,
and of His Saints, the malicious and wilful opposers of that which
they knew to be true, have no forgiveness in this world, neither in
the spirit world, which is the world next to come.

Vol. 1, p.11
Such apostates seek, in all dispensations to bring destruction on the
innocent, and to shed innocent blood, or consent thereto. For such, I
again repeat, I know no forgiveness. Their children, who, by the
conduct of such fathers, have been plunged into ignorance and misery
for so many ages, and have lived without the privileges of the Gospel,
will look down upon such a parentage with mingled feelings of horror,
contempt, reproach, and pity, as the agents who plunged their
posterity into the depths of misery and woe.

Vol. 1, p.11
Think of those swept away by the flood in the days of Noah. Did they
wait a long time in prison? Forty years! O what a time to be [p.12]
imprisoned! What do you say to a hundred, a thousand, two thousand,
three or four thousand years to wait? Without what? Without even a
clear idea or hope of a resurrection from the dead, without the broken
heart being bound up, the captive delivered, or the door of the prison
opened. Did not they wait? Yes they did, until Christ was put to death
in the flesh.

Vol. 1, p.12
Now what would have been the result, if they had repented while in the
flesh at the preaching of Noah? Why, they would have died in hope of a
glorious resurrection, and would have enjoyed the society of the
redeemed, and lived in happiness in the spirit world, till the
resurrection of the Son of God. Then they would have received their
bodies, and would have ascended with him, amid thrones,
principalities, and powers in heavenly places.

Vol. 1, p.12
I will suppose, in the spirit world, a grade of spirits of the lowest
order, composed of murderers, robbers, thieves, adulterers, drunkards,
and persons ignorant, uncultivated, &c., who are in prison, or in
hell, without hope, without God, and unworthy as yet of Gospel
instruction. Such spirits, if they could communicate, would not tell
you of the resurrection or of any of the Gospel truths, for they know
nothing about them. They would not tell you about heaven, or
Priesthood for in all their meanderings in the world of spirits, they
have never been privileged with the ministry of a holy Priest. If they
should tell all the truth they possess, they could not tell much.

Vol. 1, p.12
Take another class of spirits—pious, well-disposed men; for instance,
the honest Quaker, Presbyterian, or other sectarian, who, although
honest, and well disposed, had not, while in the flesh, the privilege
of the Priesthood and Gospel. They believed in Jesus Christ, but died
in ignorance of his ordinances, and had not clear conceptions of his
doctrine, and of the resurrection. They expected to go to that place
called heaven, as soon as they were dead, and that their doom would
then and there be fixed, without any further alteration or
preparation. Suppose they should come back, with liberty to tell all
they know? How much light could we get from them? They could only tell
you about the nature of things in the world in which they live. And
even that world you could not comprehend, by their description
thereof, any more than you can describe colours to a man born blind,
or sounds to those who have never heard.

Vol. 1, p.12
What, then, could you get from them? Why, common chit chat, in which
there would be a mixture of truth, and of error and mistakes, in
mingled confusion: all their communications would betray the same want
of clear and logical conceptions, and sound sense and philosophy, as
would characterize the same class of spirits in the flesh.

Vol. 1, p.12
Who, then, is prepared, among the spirits in the spirit world, to
communicate the truth on the subject of salvation, to guide the
people, to give advice, to confer consolation, to heal the sick, to
administer joy, and gladness, and hope of immortality and eternal
life, founded on manifest truth?

Vol. 1, p.12
All that have been raised from the dead, and clothed with immortality,
all that have ascended to yonder heavens, and been crowned as Kings
and Priests, all such are oUr fellow servants, and of our brethren the
Prophets, who have the testimony of Jesus; all such are waiting for
the work of God among their posterity on the earth.

Vol. 1, p.12
They could declare glad tidings if we were only prepared to commune
with them. What else? Peter, James, Joseph, Hyrum, Father Smith, any,
[p.13] or all of those ancient or modern Saints, who have departed
this life, who are clothed upon with the powers of the eternal
Apostleship, or Priesthood, who have gone to the world of spirits, not
to sorrow, but as joyful messengers, bearing glad tidings of eternal
truth to the spirits in prison—could not these teach us good things?
Yes, if they were permitted so to do.

Vol. 1, p.13
But suppose all spirits were honest, and aimed at truth, yet each one
could only converse of the things he is privileged to know, or
comprehend, or which have been revealed to his understanding, or
brought within the range of his intellect.

Vol. 1, p.13
If this be the case, what then do we wish, in communicating with the
eternal world, by visions, angels, or ministering spirits? Why, if a
person is sick they would like to be visited, comforted, or healed by
an angel or spirit! If a man is in prison, he would like an angel or
spirit to visit him, and comfort or deliver him. A man shipwrecked
would like to be instructed in the way of escape for himself and
fellows from a watery grave. In case of extreme hunger a loaf of bread
brought by an angel would not be unacceptable.

Vol. 1, p.13
If a man were journeying, and murderers were lying in wait for him in
a certain road, an angel would be useful to him in telling him of the
circumstance, and to take another road.

Vol. 1, p.13
If a man were journeying to preach the Gospel, an angel would be
useful to tell the neighbors of his high and holy calling, as in case
of Peter and Cornelius. Or would you not like to have angels all
around you, to guard, guide, and advise you in every emergency?

Vol. 1, p.13
The Saints would like to enter a holy temple, and have their President
and his assistants administer for their dead. They love their fathers,
although they had once almost forgotten them. Our fathers have
forgotten to hand down to us their genealogy. They have not felt
sufficient interest to transmit to us their names, and the time and
place of birth, and in many instances they have not taught us when and
where ourselves were born, or who were our grandparents, and their
ancestry. Why is all this? It is because of that veil of blindness
which is cast over the earth, because there has been no true Church,
Priesthood, or Patriarchal order, no holy place for the deposit or
preservation of the sacred archives of antiquity, no knowledge of the
eternal kindred ties, relationship, or mutual interests of eternity.
The hearts of the children had become estranged from the fathers, and
the hearts of the fathers from the children, until one came in the
spirit and power of Elijah, to turn the keys of these things, to open
communication between worlds, and to kindle in our bosoms that glow of
eternal affection which lay dormant.

Vol. 1, p.13
Suppose our temple was ready, and we should enter there to act for the
dead, we could only act for those whose names are known to us. And
these are few with the most of us Americans. And why is this? We have
never had time to look to the heavens, or to the past or future, so
busy have we been with the things of the earth. We have hardly had
time to think of ourselves, to say nothing of our fathers.

Vol. 1, p.13
It is time that all this stupidity and indifference should come to an
end, and that our hearts were opened, and our charities extended, and
that our bosoms expanded, to reach forth after whom? Those whom we
consider dead! God has condescended so far to our capacity, as to
speak of our fathers as if they were dead, although they are all
living spirits, and will live for ever. We have no dead! Only think of
it! Our fathers are all [p.14] living, thinking, active agents; we
have only been taught that they are dead!

Vol. 1, p.14
Shall I speak my feelings, that I had on yesterday, while we were
laying those Corner Stones of the Temple? Yes, I will utter them, if I
can.

Vol. 1, p.14
It was not with my eyes, not with the power of actual vision, but by
my intellect, by the natural faculties inherent in man, by the
exercise of my reason, upon known principles, or by the power of the
Spirit, that it appeared to me that Joseph Smith, and his associate
spirits, the Latter-day Saints, hovered about us on the brink of that
foundation, and with them all the angels and spirits from the other
world, that might be permitted, or that were not too busy elsewhere.

Vol. 1, p.14
Why should I think so? In the first place, what else on this earth
have they to be interested about? Where would their eyes be turned, in
the wide earth, if not centered here? Where would their hearts and
affections be, if they cast a look or a thought towards the dark speck
in the heavens which we inhabit, unless to the people of these valleys
and mountains? Are there others who have the keys for the redemption
of the dead? Is any one else preparing a sanctuary for the holy
conversation and ministrations pertaining to their exaltation? No,
verily. No other people have opened their hearts to conceive ideas so
grand. No other people have their sympathies drawn out to such an
extent towards the fathers.

Vol. 1, p.14
No. If you go from this people, to hear the doctrines of others, you
will hear the doleful sayings—"As the tree falls, so it lyeth. As
death leaves you, so judgment will .find you. There is no work, nor
device, nor knowledge in the grave, &c., &c. There is no change after
death, but you are fixed, irretrievably fixed, for all eternity. The
moment the breath leaves the body, you must go to an extreme of heaven
or of hell, there to rejoice with Peter on thrones of power in the
presence of Jesus Christ in the third heavens, or, on the other hand,
to roll in the flames of hell with murderers and devils." Such are the
doctrines of our sectarian brethren, who profess to believe in Christ,
but who know not the mysteries of godliness, and the boundless
resources of eternal charity, and of that mercy which endureth
forever.

Vol. 1, p.14
It is here, that the spirit world would look with an intense interest,
it is here that the nations of the dead, if I may so call them, would
concentrate their hopes of ministration on the earth in their behalf.
It is here that the countless millions of the Spirit world would look
for the ordinances of redemption, so far as they have been enlightened
by the preaching of the Gospel, since the keys of the former
dispensation were taken away from the earth.

Vol. 1, p.14
Why? If they looked upon the earth at all, it would be upon those
Corner Stones which we laid yesterday; if they listened at all, it
would be to hear the sounds of voices and instruments, and the
blending of sacred and martial music in honour of the commencement of
a temple for the redemption of the dead. With what intensity of
interest did they listen to the songs of Zion, and witness the
feelings of their friends. They were glad to behold the glittering
bayonets of the guards around the temple ground, and they longed for
the day when there would be a thousand where there is now but one.
They wish to see a strong people, gathered and united, in sufficient
power to maintain a spot on earth where a baptismal font might be
erected for the baptism for the dead.

Vol. 1, p.14
It was here that all their expectations were centered. What cared they
for all the golden palaces, marble [p.15] pavements, or gilded halls
of state. on earth? What cared they for all the splendor, equipage,
tides, and empty sounds of the self-styled great of this world, which
all pass away as the dew of the morning before the rising sun? What
cared they for the struggles, the battles, the victories, and numerous
other worldly interests that vibrate the bosoms of men on either side?
None of these things would interest them. Their interests were
centered here, and thence extended to the work of God among the
nations of the earth.

Vol. 1, p.15
Did Joseph, in the spirit world, think of any thing else, yesterday,
but the doings of his brethren on the earth? He might have been
necessarily employed, and so busy as to be obliged to think of other
things. But if I were to judge from the acquaintance I had with him in
his life, and from my knowledge of the spirit of Priesthood, I would
suppose him to be so hurried as to have little or no time to cast an
eye or a thought after his friends on the earth. He was always busy
while here, and so are we. The spirit of our holy ordination and
anointing will not let us rest. The spirit of his calling will never
suffer him to rest, while satan, sin, death, or darkness, possesses a
foot of ground on this earth. While the spirit world contains the
spirit of one of his friends or the grave holds captive one of their
bodies, he will never rest, or slacken his labours.

Vol. 1, p.15
You might as well talk of Saul, king of Israel, resting while Israel
was oppressed by the Canaanites or Philistines, after Samuel had
anointed him to be king. At first he was like another man, but when
occasion called into action the energies of a king, the spirit of his
anointing came upon him. He slew an ox, divided it into twelve parts,
and sent a part to each of the tribes of Israel., with this
proclamation—"So shall it be done to the ox of the man who will not
come up to the help of the Lord of hosts."

Vol. 1, p.15
Ye Elders of Israel! you will find that there is a spirit upon you
which will urge you to continued exertion, and will never suffer you
to feel at ease in Zion while a work remains unfinished in the great
plan of redemption of our race. It will inspire the Saints to build,
plant, improve, cultivate, make the desert fruitful, in short, to use
the elements, send missions abroad, build up states and kingdoms and
temples at home, and send abroad the light of a never-ending day to
every people and nation of the globe.

Vol. 1, p.15
You have been baptized, you have had the laying on of hands, and some
have been ordained, and some anointed with a holy anointing. A spirit
has been given you. And you will find, if you undertake to rest, it
will be the hardest work you ever performed. I came home here from a
foreign mission. I presented myself to our President, and inquired
what I should do next. "Rest," said he.

Vol. 1, p.15
If I had been set to turn the world over, to dig down a mountain, to
go to the ends of the earth, or traverse the deserts of Arabia, it
would have been easier than to have undertaken to rest, while the
Priesthood was upon me. I have received the holy anointing, and I can
never rest till the last enemy is conquered, death destroyed, and
truth reigns triumphant.

Vol. 1, p.15
May God bless you all. Amen. [p.16]

John Taylor, August 22, 1852

Elder John Taylor's Mission to Europe in 1849-1852

His Report, Delivered in the Tabernacle, 
Great Salt Lake City, August 22, 1852.

Vol. 1, p.16
Brethren and Sisters—I feet 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 travelled 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.

Vol. 1, p.16
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 obtained, and the hand
of God which has been manifested to us in all these things; and I
rejoice, and praise God my Saviour. 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.

Vol. 1, p.16
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 bye we will come
out at the big end.

Vol. 1, p.16
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 [p.17] 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.

Vol. 1, p.17
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.

Vol. 1, p.17
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.

Vol. 1, p.18
I have been with my brethren hero who went with me some years ago
[p.18] 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.

Vol. 1, p.18
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 carridge 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!

Vol. 1, p.18
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.

Vol. 1, p.18
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 labours,

Vol. 1, p.18
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.

Vol. 1, p.18
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
practise. A great many preach first-rate when they get abroad; you
there meet with most eloquent men, they will almost make the stones
[p.19] under 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 musquito off its nest:

Vol. 1, p.19
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 travelling 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.

Vol. 1, p.19
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.

Vol. 1, p.19
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.

Vol. 1, p.19
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,
[p.20] principalities, 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?

Vol. 1, p.20
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 favoured us in our extremities.

Vol. 1, p.20
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."

Vol. 1, p.20
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.

Vol. 1, p.20
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 [p.21] Branches that were added to the
Branch in Calais.

Vol. 1, p.21
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.

Vol. 1, p.21
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 Déséret," (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 any time 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.

Vol. 1, p.21
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.

Vol. 1, p.21
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.

Vol. 1, p.21
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; [p.22] 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.

Vol. 1, p.22
"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.

Vol. 1, p.22
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.

Vol. 1, p.22
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.

Vol. 1, p.22
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 theatres, 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 theatre 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.

Vol. 1, p.22
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.

Vol. 1, p.22
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 [p.23] 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.

Vol. 1, p.23
I was speaking, a while 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.

Vol. 1, p.23
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. Guizotis 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.

Vol. 1, p.23
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 theatre, or in any
public spectacle, all would have stayed till the last.

Vol. 1, p.23
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.

Vol. 1, p.24
[p.24] 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 labour.

Vol. 1, p.24
As it stated in the Epistle, that it was better for the brethren to
extend their labours to other nations, it immediately occurred to my
mind to go to Germany, so I made a plan before t 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 brother 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.

Vol. 1, p.24
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.

Vol. 1, p.24
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 Paníer, (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 [p.25]
Hamburg 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.

Vol. 1, p.25
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.

Vol. 1, p.25
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 wire 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.

Vol. 1, p.25
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.

Vol. 1, p.25
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.

Vol. 1, p.25
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.

Vol. 1, p.25
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.

Vol. 1, p.25
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 woollen 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, [p.26] so we had to leave it,
that is, the woollen 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.

Vol. 1, p.26
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.

Vol. 1, p.26
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 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.

Vol. 1, p.26
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.

Vol. 1, p.26
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 hays 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.

Vol. 1, p.26
Did we not talk about England in the same way when the Gospel was
first introduced into that country? Brother Kimball prophesied the
sams things of that country, and they have all come to pass, and this
will come to pass by and bye, 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.

Vol. 1, p.26
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 bye the kings and princes of the earth will
come, and gaze upon the glory of Zion.

Vol. 1, p.27
[p.27] 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.

Vol. 1, p.27
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.

Vol. 1, p.27
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.

Vol. 1, p.27
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.

Vol. 1, p.27
Our folks who are operating round here in the kanyons, 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 every thing else, you know I am a Frenchman now.

Vol. 1, p.27
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 art 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.

Vol. 1, p.28
When I was in Hamburg, there were [p.28] 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. 

Vol. 1, p.28
In Paris, you would suppose you were in an armed city for you could
not step anywhere without meeting soldiers at every step.

Vol. 1, p.28
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.

Vol. 1, p.28
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
repay tithing when you camo 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 fulfil 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.

Vol. 1, p.28
I feel obliged to the brethren hero 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.

Brigham Young, March 4, 1852

Recreation, and the Proper Use of It

A Speech Delivered By President Brigham Young, at the 
Legislative Festival Held in the Territorial House, 
Great Salt Lake City, March 4, 1852.

Vol. 1, p.28
With joy and delight I look upon you, brethren and sisters. I feel to
render all praise, thanks, and adoration to our Father and God, that
my heart is capable of rendering; and with all the affections,
together with [p.29] all the talent bestowed upon me, I feel to serve,
praise, adore, and acknowledge the Lord our God.

Vol. 1, p.29
Let me ask a question. Finding ourselves in our present position in
the world of sin and darkness, of ignorance, unbelief, superstition,
and tradition, which have been woven and interwoven with our lives;
thrown around us like a mantle, which is used to shield the body from
the cold and from the storm; considering ourselves as we are, then ask
ourselves the question, if on earth we have any idea of anything like
a kingdom or community of people being celestial; then ask ourselves
again, if we have, does not the presentation this evening border very
nigh to it? I can say for one, as far as we do know and understand, as
far as our capacities can expand, and grasp life and happiness, just
so far this community which is present this evening, is advanced in
the celestial path.

Vol. 1, p.29
If there is a heart here this evening, that does not chime in with
every sentiment of righteousness, that heart has no power in this
assembly. This company are controllable, like the ship by the rudder,
in a gentle breeze, that can be turned hither and thither at the will
and pleasure of him who commands; so with all here present; at the
sound of the voice, all is hushed, and every heart throbs in unison in
response to the words of praise and thanksgiving to our Father and our
God. This proves that the majority, at least, are right; and I have no
reason to believe that there is a heart in this house, but chimes in
with my own. Every countenance is cheerful; every face is lit up with
a lively glow of joy, peace, and tranquillity.

Vol. 1, p.29
We are now enjoying our pastimes. We often meet together and worship
the Lord by singing, praying, and preaching, fasting, and communing
with each other in the Sacrament of the Lord's Supper. Now we are met
in the capacity of a social community—for what? That our minds may
rest, and our bodies receive that recreation which is proper and
necessary to keep up an equilibrium, to promote healthy action to the
whole system.

Vol. 1, p.29
Let our minds sing for joy, and let life diffuse itself into every
avenue of the body; for the object of our meeting is for its exercise,
for its good.

Vol. 1, p.29
This party was gotten up by the members of the Legislature, to rest
their minds, to convene in a social capacity, and enjoy the society of
each other, with their families, and to give renewed activity and
energy, which will invigorate and strengthen them in the discharge of
the arduous duties devolving upon them.

Vol. 1, p.29
With regard to these feelings prevailing in our midst this evening, as
well as the correctness of these principles, all men and women must be
their own judge. I judge for myself, and not for another, although I
have that privilege, and can do it with safety and propriety. Why is
this? Because when I look upon the faces of my brethren, I know their
hearts; let the roots of bitterness be there, and their countenances
meet mine, and I know it in a moment. Do you not know it also? Can you
not feel it? Can you not see it? You can. This is why I say that I
have the privilege of judging others. You have the same privilege.
Having this privilege to judge for others as well as myself, I feel to
say, that every heart of the company present this afternoon and
evening, feels to sing praises to the Lord, and shout hallelujah to
His holy name. I am in the best place I ever was during my life, and
With the best society. I never saw a community that enjoyed the
tranquillity and peace that are enjoyed by this people in these
vallies of the mountains. Is it not so? Judge for yourselves, ye are
my witnesses.

Vol. 1, p.30
A few words, perhaps, will suffice [p.30] the company. I was requested
to make a few remarks at the opening of the meeting, but I chose to
delay speaking until a more suitable time; for when any of my brethren
or myself speak to the people, I wish all to hear that conveniently
can, because when we are in this capacity, and call our minds
together, it is to reflect for a few moments, and look at each other,
and think of the Lord; view over the past times of our lives, and
contrast their history with the present festive moments. It is good to
look upon each other, because the faces of our friends, and the
gladness of their countenances, cheer our hearts, furnishing food for
future reflection. Under all circumstances, in every situation of our
past lives, in every transaction of business and of social enjoyment,
remember it is good to reflect and consider upon it now in the days of
peace and prosperity, while we have the privilege.

Vol. 1, p.30
Our present situation, and the enjoyments of this evening, will become
subjects of pleasant and agreeable reflection, when we shall be
separated from each other. Some of these, my brethren, may be absent
in foreign lands; our sisters may be separated from this community,
and go to the right and to the left; then these moments of festive joy
will be remembered with pleasing emotions, and cherished in fond
memory in after years.

Vol. 1, p.30
Again, when we meet in this capacity, it is good for our minds to be
refreshed on this wise a little, for the reason, as you are all aware,
that we are naturally forgetful, and it is according to the frailties
of human nature to decline and falter in our feelings at the varied,
besetting, enticing, and almost overwhelming temptations that are
abroad in the world, and with which the people, especially those of
the household of faith, have to contend. Our former life, its
anxieties and enjoyments, are apt to be forgotten. This is our
experience. If we should suffer ourselves to spend our time day after
day, and week after week, as we are today, how long would it be,
before we would forget the Lord? It would not be long. If we continued
in the exercising of the body without reflection, this company would
soon think—it is no matter about praying, or asking the Lord about
anything; we have enjoyed ourselves heretofore, and all has been
peace, quietness, anal good order. But how long would it remain so?
How long would it be before we would become careless, if we remembered
not the Lord? For this reason, I say, on every such occasion, it is
right, reasonable, and necessary, that every heart be directed to the
Lord. When we have had sufficient recreation for our good, let that
suffice. It is all right; then let our minde labor insteed of our
bodies; and in all our exercises of body and mind, it is good to
remember the Lord. If it cannot be so, but otherwise, I do not wish to
see another party while I live. If I could not enjoy the Spirit of the
Lord in this capacity with you this evening, and feel the power of God
to rest upon me, I should cease from all such indulgence. From this
time, never let us permit ourselves to go one step beyond that which
the Lord will own and bless.

Vol. 1, p.30
But I pause here, and for this reason—I want it distinctly understood,
that fiddling and dancing are no part of our worship. The question may
be asked, What are they for, then? I answer, that my body may keep
pace with my mind. My mind labors like a man logging, all the time;
and this is the reason why I am fond of these pastimes—they give me a
privilege to throw every thing off, and shake myself, that my body may
exercise, and my mind rest. What for? To get strength, and be renewed
and quickened, and enlivened, and animated, so that my mind may not
wear [p.31] out. Experience tells us that the most of the inhabitants
of the earth wear out their bodies without wearing their minds at all,
through the sufferings they endure from hard labor, with distress,
poverty, and want. While on the other hand, a great portion of mankind
wear out their bodies without laboring, only in anxiety. But when men
are brought to labor entirely in the field of intelligence, there are
few minds to be found possessing strength enough to bear all things;
the mind becomes overcharged, and when this is the case, it begins to
wear; upon the body, which will sink for want of the proper exercises.
This is the reason why I believe in and practice what I do. The
question might be asked, Why not go into the kanyons and get out wood,
which would be good exercise enough? If you would know, come up to my
house, you will soon find out. Were I to go to the kanyons, the whole
camp of Israel would follow me there; and they would not be there long
before they would say, Come, brother Brigham, I want to talk with you;
come, I will chop this wood. How many scores of times I have
undertaken to work, since I came into this ministry! Scores and
hundreds of times when my calling in the kingdom of God was less than
it is now, have I endeavored to set myself to work, but seldom could
have a chance to do so more than five minutes; some one would come
along, "Give me the hoe, brother Brigham, I want to talk with you ;"
and so stop me, and no sooner stop me than he stops also. I have given
it up, I do not intend to work any more at manual labor. I do not
wrestle, or play the ball; all the exercise I do get is to dance a
little, while my council room is from my office to this room, and from
this room to my house again, into my sitting room, dining room, &c.

Vol. 1, p.31
You will see the time, you will know what my labor is. I wish this
community to consider that I have feelings of a very acute nature.
There is not a man or a woman, Saint or sinner, it mattereth not, that
feels injured, and lays his or her complaints before me; but what it
rests upon my feelings; but my faith is unyielding, and I intend to
keep it so, as much as I can; my feelings sympathize so with the
injured, that I am grieved and distressed, and my head aches, and
large drops of cold sweat sit upon my brow, and no man or woman knows
anything about my feelings, and I do not want them to know, for I
calculate to kick off from my heels all that I cannot carry. I will
carry all I should, but there is not a person in this community that
can bring to mind or mention the time whenever I exhibited one
particle of sorrow or trouble to them. I calculate to carry my own
sorrows just as long as I live upon this earth; and then I go to the
grave, I expect them all to go there, and sleep with me in eternal
silence.

Vol. 1, p.31
But to return to our party. I would just say, it was gotten up by the
Legislature to enjoy ourselves. I have enjoyed myself first-rate: my
heart is cheerful and full of gladness. I am in the midst of the
Saints of the Most High, and my desire is, and I will say with all my
heart, may God grant that the blessings, favors, and mercies, and
kindness of our Father in heaven, may bring us to a sense of the
obligations we owe to Him; and cheer, and cause joy and tranquillity
to reign in, this community, that every heart may be bound up in the
Gospel of the Lord Jesus Christ, without having to feel the rod again.
What is the use of it, when mercy and kindness are lavished upon the
people of God, and to see them falter in their faith, see them grow
cold towards the Lord their God, see them Slacken their pace? Is it
not grievous? Just look at it. Suppose you had all the [p.32] good
gifts to bestow upon your children that heart could wish, and you
lavish them out, but the more you give, the more slothful they
become—how would you feel? Just apply this to yourselves: I know how I
should feel. When I bring my mind to bear upon this subject, and see
what the Lord has done for me, and for this people, and think that I
should become remiss in my duty, so that the Lord should have need to
chasten me again, it seems, on the first reflection, that I ought to
be damned. When I look at myself before the Lord, and see what Itc has
called me to, and what He has called my brethren and sisters to; how
He has bestowed blessings upon us, and heaped them up until there is
not room to receive them, and I should want to go to the gold mines,
and return again here to speculate upon the Saints, and should be
guilty of complaining all the time, it seems, if I were to do this,
the Lord would damn me.

Vol. 1, p.32
I know you feel as I do upon this subject. When you take this into
consideration, your serious reflections having place in your heart,
you feel as I do. For heaven's sake, for your own sake, and for the
sake of Him who died for us, never let us falter in our duty. While we
live, it is our duty to love the Lord with all our might, and with all
our strength, and with all our souls. This is our duty first and
foremost: we ought to love Him better than our wives, children, and
brethren and sisters, and all things besides. Is this our duty? Verily
yes. Let the heart love God, and serve Him, without any division of
feeling: never suffer it to wander to the right or to the left for one
moment.

Vol. 1, p.32
If these were the feelings of this people, the Lord would lift up our
hands, exalt our hearts, and cause us to walk in His almighty
strength, so that the devil and his imps would nover have power to
bring another affliction upon us, never, no, never. therefore, love
the Lord, keep His commandments, cleave to the Israel of God; this is
my exhortation all the time. And what is the next duty? Love your
neighbor as yourself, do unto others as you would that others should
do unto you, cease your contention and bad feelings, your evil
speaking and evil doing.

Vol. 1, p.32
As I observed here not long since, I consider it is a disgrace to the
community, and in the eyes of the Lord, and of Angels, and in the eyes
of all the Prophets and Revelators that have ever lived upon the
earth, when a community will descend to the low, degraded state of
contention with each other; this little bickering, jarring,
fault-finding, somebody's abused me; why do you not say, if you have a
mind to abuse, abuse away? Suppose every heart should say, if my
neighbor does wrong to me, I will not complain, the Lord will take
care of him. Let every heart be firm, and every one say, I will never
contend any more with a man for property, I will not be cruel to my
fellow-creature, but I will do all the good I can, and as little evil
as possible. Now, where would be the wrong of taking this course? This
is the way to approximate toward a celestial state. A community cannot
be produced upon all the face of the earth that presents a celestial
aspect like this. If we continue to be faithful and prayerful, and
strive continually to resist every evil, we shall approximate more and
more towards that celestial kingdom, where there is an eternal
inheritance, and an unsullied glory And if we should look back upon
ourselves, when we were doing evil to each other, should we not do so
with regret and shame? Should we not look upon our past mortal lives
with anguish and disgust? I wish men would look upon that eternity
which is  before them. In the [p.33] great morning of the
resurrection, with what grief would they look upon their little
trifling affairs of this probation; they would say, O! do not mention
it, for it is a source of mortification to me to think that I ever
should be guilty of doing wrong, or of neglecting to do good to my
fellow men, even if they have abused me. O! how would it appear if you
understood the heart of the Lord, and understood the heart and
faithfulness of those in the celestial kingdom. As good as we are, we
shall not want to look upon our past actions; we shall say, O! do not
mention it, but let it sleep; I never want that to be resurrected, but
let it die in the grave, and sleep an eternal sleep. Brethren and
sisters, I hope and pray that our evils may never rise with us. I can
say to you, with all my heart, and with all my soul, and not only to
this company, but to all the Saints throughout the world—may the
heavens bless you; the Lord Almighty blesses you, my soul blesses you,
how my soul loves you, may angels bless you, guard and preserve you;
and may all the heavenly hosts, arrayed in all their panoply of power,
be engaged for your exaltation.

Vol. 1, p.33
One thing more. You will perceive all the time, this one thing in me,
viz., by my conduct, there is no lack of confidence—not a particle of
jealousy arises in my bosom towards this people. I never felt for one
moment a shadow of doubt upon that subject. I have never seen one
moment but this people loved me; although I may get up here and cuff
them about, chastising them for their forgetfulness, their weaknesses
and follies, yet I have not seen a moment when they did not love me.
The reason is, because I love them so well. Do you not know that
spirits beget spirits, and likeness begets likeness. I love this
people so well that I know they love me; they have confidence in me,
because I have confidence in them. You may scan the history of the
whole Church, and look over the whole surface of the matter, and did
you ever see this people, when they had the same confidence as they
have in each other at this day? No, never. And it is on the increase;
and this is what will make a community powerful. But if we lack
confidence in each other, and be jealous of each other, our peace will
be destroyed. If we cultivate the principle of unshaken confidence in
each other, our joy will be full. What does it prove? It proves that
we are fast advancing and approximating towards that degree of light,
knowledge, and glory, and all the principles that pertain to the
everlasting Gospel, and that we are actually in the favor of the Lord.
We need not bring any proofs of that, for that devils never kick and
cuff their own is certain. As I used to say, fifteen years ago, when I
was out preaching, and the people would get alarmed, when the devil
would get mad, and would say to me, "Oh! dear, sir, what is the
matter, I am afraid we are all going to be killed, for all hell is
boiling over"—my answer was, "Thank God, the devil has not forsaken us
yet." Will he not sustain his own kingdom? When you see all the powers
of the evil one combined against a community, you may know that is
Christ's kingdom. Everything has proved that this is God's kingdom,
and I need not say anything more about these two powers.

Vol. 1, p.33
The Lord Almighty is for us, and the devil is against us. However, I
will tell you what I think of the whole of the devil's company on this
earth—if they will just keep out of my path, I shall be glad, for I
never want to see one of them. My soul is satisfied with looking upon
this wicked world. If I never see another wicked person while I live,
I am perfectly satisfied with the Saints; these are my feelings. True,
it is my duty to preach to them; but I am willing, if the Lord is
satisfied, that I should never see another [p.34] wicked person upon
this earth. I would be satisfied to live with the Saints and Angels
from this time henceforth. May heaven bless you, brethren and sisters.
Amen.

Heber C. Kimball, July 11, 1852

Believing the Bible—the Gospel—Persecution—Spirit-Rapping, Etc.

An Address Delivered By President H. C. Kimball, 
in the Tabernacle, Great Salt Lake City, July 11, 1852.

Vol. 1, p.34
I have been much interested with the principles that have been laid
before us by brother Daniel Tyler. He is a man with whom I have been
acquainted for many years, and I know him to be a good man. I can say
truly that I have heard the Gospel presented before us this morning,
as it is recorded in the NeW Testament.

Vol. 1, p.34
You know that it is generally understood, and perhaps by many of the
strangers who are present to-day, that we do not believe the Bible.
That is a great mistake: we do believe it. I can say, as one of the
Apostles of old said, and it is my advice and instruction to you—prove
all things, and try all things, and hold fast to that which is good.
As he exhorted you to prove these things, to investigate them, and
reflect upon them, and prove the truth of that which is called
"Mormonism," let me tell you, gentlemen, the day will come, if you
don't do it, you will he sorry. Why? Because there is a future day
that will determine these things.

Vol. 1, p.34
It will be but a few years, perhaps not to exceed fifty, that not a
person here this day will then be upon the earth. You will go into the
world of spirits, to try the realities of another state of existence.
What we have to do we must do in this state of existence, while in our
tabernacles of flesh; and if we make good use of our lives, and of our
bodies, and of our talents, it will be well with us; but if we do not,
we have to give an account of the deeds done in the body. These bodies
are given to you by the same Being that gave to me my body, and they
are committed to you as a stewardship by that God who placed us here;
and you have got to give an account of your stewardship, and the
course you take. If you permit that tabernacle to become polluted, and
if your spirit suffers your body to be contaminated with sin and
corruption, you will have to make an atonement for it before you can
get your redemption worked out. Gentlemen, mark it, for it is even so.

Vol. 1, p.34
This is the Gospel which has been taught to us to-day, in a plain and
simple manner, and in that simplicity that it was taught by Jesus
Christ and his Apostles, and by many others who were ordained by them.
The people profess to believe the Bible; the whole Christian world
profess to believe that book—to believe that it is the Bible, but do
they believe what  is in that Bible? If they do, they don't practise
it. How many of you, my [p.35] brethren and fellow travellers to
eternity, how many times have you said in your day, and in your
generation, and in your family circles, "If I could see one man
practise that religion that was taught by Jesus and his Apostles,  I
would be a Saint." I said it  many times before I ever heard of
"Mormonism," and sought for these things, and wished for them, and
prayed for them according to the knowledge I then had. But what did I
know about God, or about the Gospel, by what I heard from the pulpits
of the day?

Vol. 1, p.35
I have been at the Methodists' meeting many a time, and have followed
up their protracted meetings, and sought for religion; and when people
were converted to the faith of Methodism, I have seen the priest go to
the water because some wished to be baptized in the water, but not
because it was at all necessary. One would say I want to be sprinkled;
another, I want to have the water poured upon me; and another, I want
to be plunged. All right, says the minister, either of these is just
as necessary as the other, for none of them are essential to
salvation; we only attend to them to satisfy the candidate. Suppose
the laws of the United States were made upon this principle, just to
suit everybody's fancy and notions, making laws for every one to do
just as he pleased—what kind of laws would they be? What would you
think of such a law-making department? Would you sustain it? Would you
send to it a man, as a delegate, to represent your case, to make
wholesome taws that would give every man his rights and privileges? I
would not have such a law, but I would cast it out with those who made
it.

Vol. 1, p.35
God has one mode of saving men and women, and you cannot be saved upon
any other principle than that which Jesus Christ taught, and I know
it. I can say to this congregation, and to every other, which thing I
have said in the United States and in Great Britain—except you receive
the words of Jesus Christ, and those that are ordained and sent forth
by him, you are just as sure of damnation as you are sure of dying,
and I know it. These things are plain, and the Gospel that brother
Daniel has spoken has been revealed in these last times. That light
that was once extinguished by wickedness has been lit up again. The
ancient Gospel is again revealed, and the Priesthood of the Son of
God, and the Latter-day Saints have this power, and you cannot help
yourselves. That is why we are here to-day, that is the reason why I
am here to-day, in a land of peace and plenty, and a healthy location,
with my brethren who have come here to find a good home. Don't you
find the people here peaceable, and kind, and affectionate, attending
to their own business? Did you ever find a more peaceable place in
your life, in the United States, or in England, or in any part of the
world, than this? No, I defy you to find any more peaceable place than
this. The reason we are here in these silent valleys is, because we
could not have the privilege of worshipping God according to His
requirements in our native country. Some of you may say, "I can
scarcely believe that;" but, as sure as you live, I have been robbed
and broken up six times before I came here, and was forced to leave my
habitation, and my substance. It is there now, and they are welcome to
it. I am not the only person who has suffered so, by a great many; and
all because of my religion. We are looked upon as the worst kind of
beings on the earth. Did you ever think of a wicked thing but what it
was placed upon us.

Vol. 1, p.36
Joseph Smith and his brother were killed in Carthage jail. Joseph
Smith was a Prophet of God, and I know it. I am not testifying to this
[p.36] because I have believed it so long, but I knew it twenty years
ago, just as well as I do now, and have testified of it to the nations
of the earth. And what will be the consequences of this testimony?
They that believe and are baptized shall be saved, and they shall
receive the Holy Ghost under the hands of those who have due authority
to confer that blessing; and if they go forward and are baptized with
full purpose of heart, believing with all their soul, obeying the
Gospel, being buried with Christ by baptism, they Shall obtain the
Holy Ghost.

Vol. 1, p.36
On the day of Pentecost, when Peter proclaimed the Gospel, about 3000
souls were added to the Church that day. How long did it take them to
repent? No longer than they were willing to believe, and put away
their sins, with a determination to forsake them, and not sin again.

Vol. 1, p.36
I rejoice that I live in this day and age of the world; I rejoice that
I have passed through what I have for the Gospel's sake; but will it
compare with what men passed through in the days of Jesus, who was
hung upon a cross for his religion? He expired upon Calvary for his
religion; they killed him as a false prophet, and even those of his
own household did not believe in him; they also slew his Apostles, and
those who believed in them. Don't you suppose it was as degrading to
them to believe in Jesus Christ, as for us to believe that Joseph
Smith was a Prophet? He was a Prophet, and Jesus was the Son of God;
and Hyrum Smith was a Patriarch, and a son of God, and I bear witness
of it unto all men. Many feel to damn the "Mormons," and call them
everything that is evil—does it harm