Defense of the Faith and the Saints (Volume 2 of 2)

by B. H. Roberts

I.

I never face this tabernacle congregation without a very great amount of misgiving on my part, which amounts to an inward fear and trembling. I presume it arises from the fact that such a position brings home to one the weight of responsibility that rests upon him who undertakes to be a public teacher; and, sometimes, I have felt for my own part, that I would be happier if these occasional duties did not devolve upon me. However, we can't help but remember that in discharging this duty the Lord has sometimes been good to us and blest us with a measure of success, and some truth, or portion of truth, has been presented in a manner to be understood by the saints. This gives one encouragement and faith to try again, and perhaps, my friends, on this occasion, if we can acceptably approach the Lord, our meeting together may result in blessing. I most fervently pray that such may be the outcome of our meeting this afternoon.

I have not been able to fix upon any text which would foreshadow the truth that I would like to present on this occasion. I have no text, but I have a theme in mind, that has taken more or less of definite form—a theme which may be illustrated by many texts; and certainly by many historical experiences of the people of God in various ages of the world. My thought may be stated in these terms: No matter what your conception of divine things may be—however wide or high—the divine things themselves, be assured, are much greater than your conceptions of them. I pray you, think about that a while, and get it well in mind: No matter how great or comprehensive your conceptions may be of divine things, the divine things themselves are always greater than your conceptions of them. It must have been some such thought as this which led our Prophet Joseph Smith to make the following remark: "The things of God are of deep import, and time and experience, and careful and ponderous and solemn thoughts can only find them out. Thy mind, O man, if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss and the broad expanse of eternity—Thou must commune with God!"

DIVINE THINGS MISJUDGED.

Associated with this theme that we have here announced is another, namely, that in consequence of man's failure to comprehend fully the things of God, there is great danger that he may misapprehend divine things—God's messages and God's purposes. The experience of God's people abundantly demonstrate this second truth. For example: suppose you think upon the misapprehension that the Jews had concerning the promised Messiah. Their prophets and even their patriarchs, in their writings and prophecies, had foreshadowed the coming of the Messiah the Redeemer not only of Israel but of the world. Yet, when he came, the Jews altogether misapprehended him, and so far misunderstood him and his mission that they rejected him. Israel's national existence had been a very precarious and trying one. They had been subdued again and again by nations surrounding them. For many generations their petty kingdom had been but a shuttle-cock between the battle-doors of Assyrian and Persian, of Persian and Egyptian; and at the time of the advent of the Messiah, Palestine had been reduced to the condition of a Roman province, and was under the iron hand of Roman rule. The Jews looked back, frequently, to the glorious days of David and Solomon, when Israel could well be proud of her national existence. They longed, again, for a king, and national independence; and hence they regarded the promise of the Messiah as the coming of a king to bring redemption to Israel and to establish them as a nation in the earth. But instead of a king, there came a peasant; instead of a conqueror, there came a teacher; and they did not recognize, in his character, and mission the elements that would exalt him far above all earthly kings and give to him an empire over the children of men that should far exceed in glory anything that could come to earthly potentate or monarch. They wholly misapprehended the mission of the Messiah; and yet, when you take into account the position of the Christ today in the world, although we have had but a partial development of his truths, although the glory of his kingdom has been somewhat arrested by reason of the departure of men from that divine system of truth which he established, notwithstanding we have had but a lame and halting Christianity—yet, to what heights has it lifted the Messiah of the Jews in mighty influence among the nations of the earth! We get the principle with which we started our discourse illustrated most beautifully in these circumstances: First the misapprehension of men of the things of God; and yet the truth that however great the conceptions of men may be of divine things, the divine things themselves far outrun in glory, and largeness, and power, men's conceptions of them; for the Jews never attributed even to the Messiah of their prophecies the glory that has already come to the Christ. He reigns, with more or less supremacy in the hearts of at least more than one-third of the inhabitants of the earth, and is accepted as prophet, as priest, and, in some sense or other, as the Redeemer of all men. And that, I believe, far outstrips the conceptions that the Jews had of the glory of their Messiah.

Take another illustration of our theme. The early Christians, as well as the Jews, failed to apprehend the mission of the Christ. There was fixed in the minds of those early converts to the Christian faith the thought that salvation was of the Jews; (John 4:22); and it seems to me they added to the words of Christ the idea that not only was salvation of Israel, but salvation, in their minds, was merely for Israel. Those early Christian converts had no idea that their Messiah was to become the Messiah and Savior of all men; and it required special revelation to the chief apostle, Peter, to get even him to understand that the message of the Christ was for the gentile as well as for the Jew. You will remember, when the Lord had inspired a certain gentile, of the name of Cornelius, to inquire of the Lord what he ought to do in order to be accepted of God, how by special revelation unto Peter, as the messengers from this devout gentile approached his dwelling place, he was given a vision, the import of which was that whosoever God should recognize as clean, Peter must not call filthy or unclean. Three times was this lesson taught to the chief apostle, when, lo, the messengers from Cornelius were knocking at his doors. He met the messengers from Cornelius, who brought word that God had visited this devout gentile, and bid him send for the chief apostle of the Christ. Peter went down to the house of Cornelius and taught him the truths of the gospel; and as he spake the Holy Ghost rested upon the gentiles present as it had upon the Jews on the day of Pentecost. Then Peter saw the interpretation of his vision; and he said: "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we."

By this means the Lord led this man, Peter, to have a wider view of the mission of the Christ, but it was extremely difficult to get the rest of the Christians, in that day to accept this thought. Hence when Paul came forward, being raised up of the Lord to carry his message to the gentiles, it was his chief offense, so thought the Christian Jews, that he taught this broader application of the Gospel of the Christ to the children of God; and those early, fanatical Christians stoutly accused him of blasphemy and of bringing those who were unclean into the temple of God. It required all the revelations that God gave to Peter; it required all the inspiration that God gave to Paul—all his energy, all his learning, all his inspired eloquence—to make it known to the world that salvation was not only for the Jew but for the gentile also; and the first congregations of the Christians in Judea seem, in sullen mood, to have rejected the greater revelations accepted by the apostles, and the great tide of the gospel swept by them and left them in their obscurity; while Paul and his associates ran to and fro, through the mighty Roman empire, and planted the standard of the gospel in many gentile cities, and made the world ring with the message of the Messiah. These people, the first Christians, many of them good and pure minded people, no doubt, failed to rightly apprehend the great mission of the Messiah, and so that mission swept on by them and left them in their obscurity. We may say in closing this branch of our reflections that the prophecy of the Messiah respecting the Jews who rejected him; and in a manner also the Jews who accepted him, but failed to apprehend the largeness of his mission, the universality of the salvation he brought into the world—the prophecy of the Messiah, I say, was fulfilled—"The Kingdom of God shall be taken from among you, and given to a nation bringing forth the fruits thereof." And Paul: "It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo! we turn to the gentiles."

Now I am wondering if you will bear with me while I point out the fact that we too, in this dispensation of the fulness of times, are in the same danger of failing to apprehend the greatness of the things of God restored to us. We, too, are human; we, too, fail to grasp the full import of the truth which is the center around which our thoughts are moving. We fail to realize that great as our conceptions may be of divine things, yet, those divine things are infinitely greater than our conceptions of them.

II.
MARVELOUS WORK AND A WONDER.

Take here this book of Doctrine and Covenants. In some half score of the early revelations, you find this statement made, "A great and marvelous work is about to come forth unto the children of men." How many of the early converts of the Church appreciated the meaning of that solemn announcement? They stood in the presence of certain facts then developing, that were truly marvelous and great in their eyes. In an age when the orthodox churches were teaching that God would no more speak from heaven to give further revelation; in an age when all Christendom taught that the visitation of angels had ceased; in an age when it was orthodox to regard the volume of Scripture as completed and forever closed—these early converts had heard the wonderful announcement of God's witness, that the heavens had been reopened; that God had once more revealed himself to man upon the earth; that angels had come with messages from God; that there had been brought forth a whole volume of Scripture that was a witness for God, the Book of Mormon, that spoke of the ancient inhabitants of this western world, giving an account of the migration of their fathers to this land from the old world; that gave an account of the rise and fall of nations and empires in this western hemisphere; that testified of the goodness of God to them, and revealing himself to them, and sending the risen Messiah to them to make known the gospel of the Son of God, and proclaim the means of their salvation. The early converts to the Church had witnessed that volume of Scripture brought forth. They had seen a church organized under the direction and inspiration of God. They had seen a renewal of those spiritual powers and graces that characterized the primitive church of the Christ. Contrary to the expectations and teaching of modern Christendom, the sick were healed; the lame were made to walk; in some cases the eyes of the blind were opened. Men felt once more that they stood in the immediate presence of the living, throbbing power of God in the world, and especially in the Church of Christ. These things were indeed "great and marvelous" to them; but how very far short of the full glory of the latter-day work do these few first steps now seem to us! The saints in those early days did not dream that there was to be an unfolding of doctrine and Church organization such as we now behold. They did not understand in those early days that there would again be a quorum of apostles, endowed with the same powers and gifts and authority that characterized the first apostolate of the Church of Christ. They did not know then that there were to be called into existence thousands and tens of thousands of assistant apostles, the seventies, who would be commissioned to go into all the world under the direction of the twelve, to preach the gospel to all nations and gather Israel. They had no idea that scores and even hundreds of bishops would be called into official existence to preside in the midst of the people of God. They did not understand that the keys for the redemption of the dead would be restored, so that the gospel could be proclaimed in the spirit World and men brought to a knowledge of the truth, that they might "live according to God in the spirit," and, ultimately, be judged as men are judged in the flesh. They did not know that temples were to be erected, in which this work for both living and dead could be performed. They could not then understand that in this dispensation of the fulness of times all the ends of the earth were to meet; and "all things in Christ be gathered together in one, even in him," until all the families of the earth that would receive the truth might in every way be bound in chains of love at the feet of the living Christ. The early converts to the Church had no such vision of the work of God, as this. It is not a reproach to them that they did not fully comprehend these things, or anticipate the marvelous history that the people of God would make. They were just like the children of men in all generations, and like ourselves. No matter how wonderful to them divine things were, no matter how great their conceptions of them, the divine things themselves were infinitely greater than they conceived them to be.

III.
THE NEW JERUSALEM.

Take another illustration of my theme. In the Book of Mormon this truth was revealed, that in this western world a holy city would finally be builded by the people of God. A city called "Zion," the "New Jerusalem." When the saints saw that fact revealed in the Book of Mormon, they, very naturally, desired to know the place where the city would stand; and the Lord finally revealed the place where the City of Zion will be located. The place of that city is in the central portion of the land of Zion. Independence, Jackson county, Missouri, was designated as the place where the holy city is to be founded. No sooner was this known than straightway the gathering of the people to that point commenced. Some few hundreds of the saints gathered to that land and essayed to lay the foundations of the city, the glory of which was described in the Nephite Scriptures. In the course of time, however, the saints were expelled from Jackson county by the cruelty of their neighbors, who rejected their religion and rose up against the people of God. When the saints were compelled to leave Jackson county, they looked upon themselves as exiles from Zion, and it was rather with heavy hearts and with sinking hopes that they went to building other cities elsewhere in Missouri. Finally the entire state of Missouri rose against the people of God—and unjustly and by the violation of every principle of constitutional government, expelled some twelve thousand of the saints from that state. As you know, the saints located themselves on the Illinois side of the Mississippi river and founded the city of Nauvoo. They still counted themselves as exiles from Zion, and they thought that the cause of God—that is, many of them—thought that the cause of God was losing, that his purposes were being thwarted; they were exiles from the land of promise; the City of Zion was as a dream that was fast fading from their consciousness. Then the Prophet began to instruct them more fully concerning this matter of Zion. He called their attention to the fact that the whole of America, both north continent and south continent—was the land of Zion; that the promise of God concerning Zion related to this western hemisphere; that these great continents were consecrated chiefly unto the seed of Joseph, the patriarch in Israel, son of Jacob, and that this whole land was given to him as his inheritance. That is how it is that both Moses and also Jacob, in their blessings upon the head of Joseph declare that his blessings had prevailed above the blessings of his progenitors; and that his lands extended to the "utmost bounds of the everlasting hills." He was given the birthright in Israel, to stand at the head of Israel. (I Chron. 5:1-2.) Reuben "was the first born; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph, the son of Israel; and the genealogy is not to be reckoned after the birthright"—i.e., of Reuben. "For Judah prevailed above his brethren and of him came the chief ruler; but the birthright was Joseph's;" and hence the Scriptures frequently declare that God is a Father unto Israel, and Ephraim is his first born. (Jeremiah 31:9). This was a larger view of the subject of Zion than the saints had entertained. Can you see in this illustration, confirmation of our theme, viz., that no matter how great your conceptions may be of divine things, the divine things themselves are infinitely greater than you conceive them to be?

IV.
RESTORATION OF ISRAEL.

Still another illustration. It is a prominent principle of the faith of the Latter-day Saints that the great promises which God has made unto Israel, to the effect that they shall be gathered in from their dispersion, shall be fulfilled in this dispensation of the fulness of times. Of course you know, being familiar with the history of Israel, that they have been scattered among all the nations of the earth. This is true with reference to all the tribes of Israel. "I will sift the house of Israel among all nations" is what Amos represents the Lord as saying (Amos 9:8, 9). Of course you are aware of the fact that after the reign of Solomon, Israel divided into two kingdoms—the northern kingdom composed of the ten tribes, the southern kingdom, Judah, composed of the tribes of Judah and Benjamin. After a national existence of some two hundred years, the Assyrians overcame the northern kingdom and took the people captive into Assyria; but while in captivity there, we are informed by tradition, that the people resolved to leave the heathen nation by whom they had been led into captivity, and go into a land never before inhabited by man, and there they resolved that they would keep the statutes and the judgments of God even better than they had done in the land of their fathers. The historian who tells us of these circumstances (Esdras) also says that they performed something like a year and a half's journey to the northward, up through the narrow pass of the Euphrates and Tigris rivers, and thence northward, and inhabited the land; and since those days they have been known as "the lost tribes of Israel." The kingdom of Judah maintained but a precarious existence; it was first subject to one nation and then to another, until finally, toward the close of the first century of the Christian era, the nation was completely subjugated by the Roman power; her people were taken captive and sold into slavery, or scattered as exiles among the nations of the gentiles. Ever since then, until now, Judah has been a hiss and byword, a broken, scattered people. But over and above all these historical events rings out clear and strong the promise of God, as spoken by the mouth of Jeremiah, Saying:

"Hear the word of the Lord, O ye nations, and declare it in the isles afar off and say, he that scattered Israel will gather him and keep him as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he (ch. xxxi:10, 11). Behold I will bring them [the children of Israel] from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together; a great company shall return thither. They shall come with weeping and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my first born." (Ch. xxxi: verses, 8, 9).

The Jewish Scriptures are full of this promise. It is iterated and reiterated; and it is well known that the tradition lives in Israel, that though now scattered abroad, yet will they at some time be called to resume the thread of their national existence, and Israel shall yet be known among the nations of the earth. As broad as the scattering has been, so broad also shall be the gathering. This message of ours, the gospel of Jesus Christ, has always been accompanied by proclamation of this doctrine of the gathering of Israel. The prophet Amos tells us that God had "sifted" Israel among the nations, and now unto the servants of God in this dispensation is given the commission to cry aloud unto Israel, "Come out of her, my people: that ye partake not of her sins, and receive not of her plagues," speaking of Babylon. God, I say, has repeatedly promised that there shall be a gathering together of Israel, and those who were led away into the "north countries," we are told shall be brought again to the land of their fathers; their prophets shall hear the voice of God, and shall not stay themselves, but they shall come forth in the power of God and bring their people unto Zion, where they shall receive blessings at the hands of the children of Ephraim, the first born, who holds the patriarchal right to bless and seal in the house of Israel. This is the faith of the Latter-day Saints respecting Israel.

V.
LOST TRIBES IN THE NORTH.

Permit me to make a little divergence at this point. I have observed some criticisms in our local press in relation to the views entertained by the Latter-day Saints about the return of the lost tribes of Israel from the land of the north. We have recently had the north pole discovered—well, discovered twice, if reports be true.^[1] And it is claimed by the aforesaid local press that the Church entertains the view that somewhere, in this frozen region of the pole these lost tribes have lived, and that it has been the hope of the Latter-day Saints that from the north pole regions these lost tribes would return to supplement them in numbers and power and influence here in this land of our Zion. There is more or less of merriment indulged in because, now that the north pole has been discovered, lo, there is no people there and no place for a people. Ice fields, ice mountains, ice floes, with accompanying desolation—an absolute loneliness out there at the poles! Well, I think men for some time have been sufficiently close to the pole to lead any thoughtful person to the conclusion that such conditions of lonely desolation must have existed there, rather than any continent of salubrious climate and fertile soils, where a great people could be located. Let me offer this suggestion: If those of us who believe in the messages from God given in these last days are likely, because of inability to asses these messages at their full value—if we are likely to have misapprehensions of the messages and the purposes of God, certainly those who have no sympathy with them, and who do not believe in them are apt to have still wider misapprehensions of the messages and purposes of God. That being true, it is possible also that our local newspaper critics have formed misconceptions concerning an alleged belief of ours about the existence of the ten tribes somewhere in polar regions. I do not know how many Latter-day Saints may have entertained the view that about the polar regions were located the lost tribes of Israel. I do not know how many even of our students—the students of the gospel of this dispensation of the fulness of times—may have entertained the same view. There is the statement of Esdras that there was a year and a half's journey northward from Assyria, by the ten tribes; and there is the promise repeated frequently in Jewish Scriptures, that the Lord would lead back from the north the tribes of Israel. From these statements, some of our people may have concluded that necessarily these lost tribes must be established in the extreme northern portions of the earth, hence the region of the north pole. There may be something in our literature to that effect—I cannot say positively, because I have not had the opportunity, recently, to examine our literature with reference to that particular view. But of this I am positive; that in none of the revelations of God is there any expression that would lead one to believe that God had located the ten tribes about the north pole. The revelations of the Lord do not necessarily lead us to any such conclusion. When the Savior was in the western hemisphere, ministering among the Nephites, he called their attention to the announcement that he had made to his disciples in Judea, when he said, "Other sheep have I which are not of this fold; them also I must bring and they shall hear my voice, and there shall be one fold and one shepherd." (John 10:16.) When ministering to the Nephites, I say, the Messiah explained to them that they were the "other sheep" he had in mind in this passage. Some of the disciples, he explained, believed that he had in mind the gentiles, not appreciating the fact that his manifestation of himself and of his truth to the gentiles should be through the manifestations of the Holy Ghost, rather than by ministration of himself personally to them. The disciples in Judea then had a misapprehension of this matter, though Jesus himself had said that he was not sent (personally) but to the lost sheep of the house of Israel. (Matt. 15:24.) Here, then, in this western world, were the "other sheep," that the Christ had in mind in this remarkable statement that he made to his disciples in Judea. The Messiah also informed the Nephites that he had not only fulfilled this Scripture but now there was still another mission that had been given him, namely to visit the lost tribes of the house of Israel, and manifest himself to them, for though these tribes were lost unto the children of men they were not lost unto the Father. He knew their location, and had given commission to his Son to minister unto them. (See III Nephi, chaps. 15, 16, 17.) But there is nothing in the statement of the Messiah to the Nephites that would compel us to believe that these lost tribes were located about the north pole; but merely expressions in the Scriptures that would lead one to conclude that they were located in northern lands. Then again, in the matter of this return of the "lost tribes of Israel," there are those I believe, who, seeing that there was small hope of a location for them about the north pole, have held that perhaps the said lost tribes were located upon some detached portion of the earth. As to that, I have no opinion to express; but this I believe, for myself, that within the known regions of the earth, where the children of men are located, it is quite possible for God to fulfill all his predictions in relation to the return of Israel. It would have been quite possible for God to scatter, or to use the language of the prophet Amos—"Sift the house of Israel among all nations, like as corn is sifted in a sieve," and "yet not the least grain fall upon the earth"—i.e., be lost to the knowledge of God, though now lost to men. And as it was possible to lose these tribes of Israel among the nations of the earth, so is it possible for God to recover them from their scattered condition from among these nations, with a display of the divine power. And with reference to this display of divine power, let me say that something must always be allowed to the character of prophetic language. You must remember that seers and prophets do not speak the cold, calculating language of philosophy, where every word is weighed in the exact scales of thought. Prophets do not follow the precision in their language that is required of the scientists. These men, prophets and seers, commune with God. Their finite life touches, for a moment, the infinite life of God. Their limited wisdom touches for a moment the supreme wisdom of the infinite. For an instant they see things large; and infused and inspired with the fire they have received from this contact with the divine, lo! they come with their message and speak it in the words of spiritual passion. Of course, to them, in this mood, the mountains will sink; the valleys will rise. Of course, the prophets, if in the north, will hear the voice of God, and the mountains of ice will flow down at their presence; the hills will rejoice and the mountains shout for joy! When men come with this inspiration upon them they see and feel things large, and they speak of them in that spirit; and when we come to reduce what they thus bring to us, from the heart of God, to our petty conceptions, we of course must be prepared to take into account the figurative language they speak. It is possible that if we fail to do this, we shall misapprehend, in part, some material fact of their message. Especially should one be on his guard in such highly picturesque matters as the return of the lost tribes from their long dispersion—from the lands of the north. In such an event not only will "mountains of ice flow down" at the presence of their prophets, but highways will be cast up in the midst of the great deep—their enemies will become a prey unto them—in barren deserts shall come forth pools of living water—the parched ground shall no longer be a thirsty land—the "boundaries of the everlasting hills shall tremble at their presence!" (Doc. and Cov., sec. 133.)

[Footnote 1: Having reference to Cook's claims of "discovering the pole" as well as Peary's discovery.]

We must make some allowance, I repeat, for the hyperbole of that language in which the message of these prophets is delivered—remember, it is vibrant with the great things of God; and it makes some effort to encompass these great things.

ISRAEL NOW GATHERING.

But, coming to a closer consideration of this "gathering of Israel"—Israel is gathering all right; perhaps not after our conception of it, not after our ideas as to how Israel should or would be gathered. Nevertheless, Israel, I say, is gathering to the land of Zion. You Latter-day Saints—whence came you? From the British isles, from Germany, from the Scandinavian countries, from the islands of the sea. Who are you? Israelites, gathered by the gospel message, which includes the word of God to you to gather together on this land of Zion. You are chiefly of the tribe of Ephraim, according to the inspired utterances of the patriarchs who pronounce blessings upon your heads. Well, if you—gathered from a multitude of nations—are of Israel, may not Israel, by hundreds of thousands and millions, be in the lands whence you came, which was chiefly from the northern lands of Europe? for our mission has had little success among the Latin races of southern Europe. You have been gathered by the proclamation of the gospel and are of Israel; and not only are you who have received the gospel gathered, but your kindred Germans, your kindred Scandinavians, your kindred Britishers, have also been coming to the land of Zion. Indeed, it seems that America is an asylum for all people; and even races that we fain would close our gates against, in spite of all the wisdom and caution and legislation of our national legislators and the administrative officers of our government, they, too, come to the land of Zion; and who shall say that these races have not inheritance in Zion? This western hemisphere is not only granted to the descendants of Joseph in Israel, not only to it will come those of the lost tribes of Israel, but the gentile races also have promise of an inheritance in this land; and here shall they receive the blessings of the gospel of Jesus Christ; receiving it at the hands of the children of Ephraim, upon whom commission has been bestowed and divine authority given to preach the gospel and administer in its ordinances. So Israel is being gathered in these last days to the land of Zion, and here gentile races are also assembling. Here in the United States alone we can reach more Germans than we can preach to in Germany, because of the limitations of religious liberty in Germany. Here we may preach to more English people than in England. Here we may preach to more Scandinavians than we can preach to in Scandinavia. Here we have opportunity to teach the truth unto gathered Israel in this blest land of Zion, and here and among the other known nations of the earth is full scope and opportunity for the accomplishment of all those things that have been predicted by the servants of God in all ages of the world respecting Israel, without assuming that it is necessary to go into the north polar regions or to detached portions of the earth somewhere in illimitable space.

VI.
PURPOSES OF GOD WILL NOT FAIL.

The purposes of God are not failing. God is imminent in this world, and is fashioning it according to his own divine purposes. There will be no failure in Jehovah's plans. The only thing is, Can we so enlarge our thought, can we lift ourselves from the narrow limits of our thinking in which we are so contented to walk—can we take broader views in relation to God's purposes and messages to the children of men? That is the only question. The Lord Almighty, I repeat, is accomplishing his designs in relation to the land of Zion; in relation to the gathering of Israel and the return of the ten tribes; just as he will accomplish his purposes with reference to the re-establishment of Judah upon the promised land of Canaan, and the redemption of Jerusalem. All this will come about in its times and seasons. The word of the Lord will go forth from Jerusalem, and the law will go forth from Zion—nay, in my view, it is now going forth in large measure from Zion—in a manner to reach the inhabitants of the earth, and bring to them the blessings that God has decreed for the children of men.

My brethren and sisters, I rejoice in the largeness of this work of God—this dispensation of the fulness of times. I love it, in part, because of its greatness—in its very bigness there is inspiration. I love to contemplate the purposes of God in their far-reaching possibilities. I rejoice to feel that today the children of men are moving up to a higher and truer conception of the things of God. We talk about, and we sometimes even dare to hope for, the coming of the millennium! I wonder what our sensations will be if some morning we wake up to a realization that the millennium is already on its way, and has been on its way for some time? When I think of the mighty progress that has been made in these modern days, and especially since God opened the heavens and revealed himself unto his servant Joseph Smith; when I take that circumstance as a starting point and contrast conditions as they are today with conditions as they were when that first revelation was given to the Prophet Joseph Smith, it seems to me that the prediction that old things shall pass away and all things shall become new is on the way to a very rapid fulfillment. At that time—early in the third decade of the nineteenth century—not a single foot of railroad existed anywhere in the world; today, all civilized nations are a network of railroads and railroad systems. We have moved all the way from the ox-cart and stage-coach to the mighty express train that thunders with lightning speed throughout the land. Distance is discounted—well nigh annihilated, in comparison with former times. In ocean navigation we have come from the rude vessel that could only be driven by the wind, to the mighty ocean greyhounds that speed across the oceans like express trains; and the oceans, once a dreaded mystery, are now but the convenient highways between the continents, the highways of commerce! Man, within the period we are considering, has not only mastered transportation upon the earth and upon the ocean; but we have recent demonstrations that man has mastered also the element of air; and may navigate the air with as great speed and ease as the land or the water. Within the period named—1820-1909—we have come all the way from the tallow dip to the electric light. In communication we have come from the pony express to the telegraph, and to the wireless telegraph, and the telephone; so that now we are in instant communication with all portions of the earth. No event of any moment may happen tonight that will not be spread upon the pages of tomorrow morning's press, which will await us upon our breakfast tables! Then in the way of advancements that give promise of peace—so mighty have become the engines of destruction; so revolutionary the promises of this recent mastery of the air, that it would seem that war must be an impossibility in the near future; and it becomes imperative that men devise—statesmen must devise, philanthropists must devise, patriots must devise—some means by which the international questions that arise may be settled without allowing nations to go to the dreadful arbitrament of war for a settlement. The time when swords shall be beaten into plow-shares, and spears into pruning hooks seems not far distant, even the time when nations shall learn war no more—the vision of the prophets! These are the conditions in the midst of which we live: A time when property is more secure than it ever was before in the world; a time when personal liberty is more secure than ever it was before in the world; a time when the comforts of life among the masses of mankind well nigh equal conditions that only kings could enjoy in ages that are past! When I see all these blessings, and realize that year by year they are increasing with accelerated speed—when I see the sentiment of universal brotherhood enlarging—when I see great and mighty intellects pushing far out upon the frontier of Christian thought, grasping the truths of God and weaving them into systems of practical philosophy, tending to make ready the inhabitants of the earth for that fulness of truth that God, through his prophets, has decreed should be poured out upon the nations of the earth in the last days,—when I see these evidences of man's progress within the last three-quarters of a century, since God spoke from heaven to Joseph Smith, I can not help but believe that there is some connection between the re-opening of the heavens to restore the gospel, and this wider diffusion of knowledge by which the comfort and enlightenment of men as to material things has been brought to pass—the golden age that prophets dreamed of, that prophets sang about—the golden age—the millennium—has at last dawned upon the earth! And right here, in the midst of it, God has established his Church. He has given to it the knowledge of the means of salvation. He has given to the Church divine authority to administer in the ordinances of the gospel, and the coming forth of this work is the herald of the modern world's awakening! For when the Book of Mormon came forth, by that token Israel might know, and the world might know, that God had set his hand to fulfil and accomplish the things that he had decreed concerning the gathering of Israel, and concerning all the inhabitants of the earth—their happiness and peace and glory and security. (II Nephi 30, and III Nephi 21.) This is our part of the work; to make proclamation of these things; to exemplify the law of God and the excellence of the Gospel of Jesus Christ; to proclaim to the children of men that God is not a God afar off—One who transcends the world; but God imminent in the world, and that men may connect their lives with the life of God; and feel the inspiration of his life vibrating in their lives, uplifting, purifying, exalting—until man, the individual, and communities of men, nations—may walk with God in this great age now dawning on the world! And yet, great as our conceptions may be of the things of God—divine things—be assured that the divine things themselves are infinitely greater than our conceptions of them can be—then how great indeed they must be! The prophet spoke truly when he said of God: "His thoughts are not as your thoughts; his ways are not as your ways; for as the heavens are higher than the earth, so are his thoughts above your thoughts, and his ways above your ways." But while we are under the necessity of conceding the truth of that, may we not share in and enjoy in some measure a knowledge of divine things and therein rejoice, as I feel we do this day by this brief glimpse of some of the things of God?

IV.
MORMONISM AS A BODY OF DOCTRINE.

A discourse at the Salt Lake Tabernacle, Sunday, March 13, 1910. (Reported by F. W. Otterstrom.)

I.
INTRODUCTORY.

Some time ago, within a year at least, a gentleman of some prominence in the public life of our state felt that he had occasion in a public address to allude to our religious faith as a "body of doctrine," and in doing so I think he exhausted his skill in framing an expression of contempt for it. He said:

"I will venture it as my individual opinion, that considered as a body of doctrine, no well instructed person would give this priesthood creed, the cold respect of a passing glance."

It is not worth while getting vexed over such expressions as that. They do no harm to our faith, nor to our society—the Church. Such a remark may lead one to wonder if the gentleman, who has some reputation for intelligence, and especially for his ability in following to logical conclusions any investigation he may undertake—I say such a remark may lead one to wonder if the gentleman himself has paid our faith the "cold respect of the passing glance" to which he refers; or has he presumed to pass judgment upon it without even such "a passing glance"—since he assumes with such air-sniffing loftiness and pride of intellect that "no well instructed person"—of which he is one, of course—would give it? For my own part, the only effect that this remark had upon me was to send me back in a half amused frame of mind to see if things pertaining to our creed were really as bad as that; and once more, I examined the foundations of our faith. I returned from that examination with my convictions deepened, with my respect and admiration very much increased for this body of doctrine so contemptuously characterized by this gentleman, and my faith in it strengthened. When called upon, this afternoon, to address you, it seemed to me that I could do you no better service than to give you the benefit of an examination of our faith as a body of doctrine—so far as possible in one sitting; and this holds good whether you be strangers within our gates, or members of the Church.

It is a good thing, occasionally, to recur to first principles, as a means of keeping in view the whole system for which we stand. Every religion must have some sort of philosophy; it must give some accounting for things; some explanation of life and its meaning; some explanation of the universe and whither things trend. Religion must address itself to the understanding as well as to the heart; to the reason as well as to the emotions. Religion has been described by one as "morality touched with emotion" and, in some of its aspects, I think that is a very happy description of religion. But we are living in an age that asks adult questions, and religion must give adult replies. I think our faith is capable of doing that. I love it because it appeals to my understanding as well as to the emotions of my heart; and consequently, when I heard this contemptuous reference to it, I resolved to do what I could by exposition of that faith, to show this gentleman, and those who think with him, how mistaken they were. So now to our task:

II.
Mormon View of the Universe.

First, concerning the world itself—I mean by that expression the sum total of things, the universe. In 1832 the Prophet Joseph Smith came with this message, in one of the revelations contained in the Book of Covenants:

"All kingdoms have a law given: and there are many kingdoms; for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom."

By this term "kingdom" our Prophet does not have in contemplation a number of people ruled by a king; the context reveals the fact that the prophet had in mind those great planetary systems which make up the universe. These are the "kingdoms" he had in mind; and he announces here a very wonderful doctrine, when he declares that there is no space but what has in it some one or other of these kingdoms—worlds and world-systems; and that there is no kingdom in the which there is not also extension, or space. A great scientist and scholar expresses the same truth in the following language:

"Through all eternity the infinite universe has been, and is, subject to the law of substance: The extent of the universe is infinite and unbounded. It is empty in no part, but everywhere filled with substance. The duration of the world is equally infinite and unbounded. It has no end; it is eternity."

Such is the summing up of what he calls the "law of substance," by one of the profoundest minds of Germany, Ernest Haeckel. Analyze it, and you will find it precisely the same conception as that announced by our Prophet in 1832, when he said: "There is no space in the which there is no kingdom; and there is no kingdom in which there is no space." I think, perhaps, it will be necessary to dwell upon that idea for a few minutes in order that we may grasp the thought in something of its immensity. I had a teacher, once, who was very skilful in imparting knowledge to his pupils in the matter of solving mathematical problems. The lines on which he proceeded were these: He would take a very simple example that involved the same principles that were to be applied in the more difficult problem; then he would work out the simple problem and tell us to work out the more difficult one in the same manner. So I am of opinion that if we spend a short time in considering our own little solar system, perhaps it will help us form some idea of the immensity of the universe of which we speak.

It is well known to you all that our solar system is made up of what the astronomers call eight major planets and a great number of minor planets, lying between the orbits of Mars and Jupiter; that our planets in the order of their relationship of nearness to the sun, consist of Mercury, Venus, the earth, Mars, Jupiter, Saturn, Uranus, and Neptune, these are the eight major planets. In diameter, we are told that Mercury measures 3,200 miles; that the diameter of Venus is 7,760 miles; that the earth is 7,918 miles in diameter; that Mars is 4,200 miles in diameter; that Jupiter is 85,000 miles in diameter (while our earth is less than 8,000 miles in diameter, be it remembered!); that the diameter of Saturn is 73,000 miles. Yet, take all these planets and all their satellites, wonderful and great as they are, and consider them melted down into one great sphere, and still our sun alone, the center of this planetary system, is upwards of 750 times as large as all these planets combined would be!

Let us now consider these several planets with reference to the distance at which they revolve about their primary—the sun. Mercury makes the circuit in 116 days; Venus makes the circuit around the sun in 224 days; the earth of course, as you remember, makes the circuit in 365 days; but Mars requires 687 days in which to make the journey; while Jupiter requires 4,330 days (more than 11 years); Saturn 10,767 days (more than 29 years); Uranus, 20,660 days, or 56 years; and Neptune, 60,127 days, or about 165 years.

The distances of these planets from the sun, in millions of miles, are as follows: Mercury is 36 millions of miles; Venus 67 millions; the earth 92 millions; Mars 141 millions; Jupiter 483 millions; Saturn 875 millions; Uranus 1,770 millions; Neptune 2,746 millions of miles.

These figures and the facts they represent are given that some little idea may be conceived as to the extent of our own solar system, that after contemplating its immensity and discovering that, inconceivably great as it is, it is still no very considerable part of the universe, we may arise to a brief contemplation of still greater spaces—depths of the universe, and their contents. You see, I am using our solar system, as the teacher referred to a moment ago used the simple problem in arithmetic, to help solve the more intricate problem of comprehending a little more clearly the immensity of the universe. Let us resume our work. Professor Newcomb in his "Popular Astronomy" makes use of the following illustration to help the popular mind grasp the immensity of the sidereal system:

"Turning our attention from this system to the thousands of fixed stars which stud the heavens, the first thing to be considered is their enormous distance asunder, compared with the dimensions of the solar system, though the latter are themselves inconceivably great. To give an idea of the relative distances, suppose a voyager through the celestial spaces could travel from the sun to the outermost planet of our system in 24 hours. So enormous would be his velocity, that it would carry him across the Atlantic ocean, from New York to Liverpool, in less than a tenth of a second of the clock. Starting from the sun with this velocity, he would cross the orbits of the inner planets in rapid succession, and the outer ones more slowly, until, at the end of a single day, he would reach the confines of our system, crossing the orbit of Neptune. But, though he passed eight planets the first day, he would pass none the next, for he would have to journey 18 or 20 years, without diminution of speed, before he would reach the nearest star, and would then have to continue his journey as far again before he could reach another. All the planets of our system would have vanished in the distance, in the course of the first three days, and the sun would be but an insignificant star in the firmament. The conclusion is, that our sun is one of an enormous number of self-luminous bodies scattered at such distances that years would be required to traverse the space between them, even when the voyager went at the rate we have supposed." (Newcomb's Astronomy, p. 104.)

Just now the great winter constellations are leaving our skies; still, in the evening, you may yet see Orion, in the western sky; and following, and shining most brightly of all the stars in the firmament, the Dog star. It is estimated by our astronomers that light travels through space at the enormous speed of 198,000 miles per second; that in about eight minutes a ray of light reaches our earth from the sun.

Yet, this Dog star, to which I call your attention, is so distant from us that it requires something like 16 years for a ray of light to reach us from that distant and splendid sun; and from the familiar Pole star, it requires 40 years for a ray of light to reach our earth. Mr. Samuel Kinns, well known in England, as one of the foremost thinkers in that land, tells us that this Dog star, judging from the amount of light emitted from him, is 3,000 times larger than our own sun; and he argues, that if this great primary, is so many times larger than our sun, may it not be possible that the retinue of planets of which he is doubtless the center, is correspondingly greater than our planetary system.

Nobody knows, of course, how many fixed stars there are. Our astronomers tell us they number all the way from 30 to 50, 60, or even hundreds of millions; and that it is not unreasonable to suppose, they argue, that since we find this little planet of ours inhabited by sentient beings, by intelligences, by men and women capable of establishing national governments, and high grades of civilization, it is not unreasonable to suppose that in some of these more magnificent world-systems there may be beings more intelligent, more powerful than we are, and further advanced in arts and Sciences and all that goes to make up superior methods of life and civilization. And if our astronomers are anywhere nearly right in relation to the scores of millions of suns, they report, and it is true, that they are the centers of planetary systems, then of course of worlds such as ours, and more magnificent than ours; there are hundreds of millions. Upon this head Professor John W. Draper says:

"Man when he looks upon the countless multitudes of stars—when he reflects that all he sees is only a small portion of those which exist, yet that each is a light and life-giving sun to multitudes of opaque, and therefore invisible worlds—when he considers the enormous size of these various bodies and their immeasurable distance from one another, may form an estimate of the scale on which the world (universe) is constructed."

These reflections I trust will help to impress upon our minds the immensity of the universe, until we can in some measure understand the greatness of that truth announced by the Prophet Joseph, when he said: "There are many kingdoms; and there is no space in which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser space;" and the deductions of Ernest Haeckel, when he said: "The extent of the universe is infinite and unbounded. It is empty in no part, but every where filled with substance. The duration of the world is equally infinite and unbounded. It has no end; it is eternity."

Mormonism recognizes certain eternal truths, necessary truths, because the opposite of them cannot be conceived of—as, for example, that space or extension is boundless, as one of our hymns puts it:

"If you could hie to Kolob,
In the twinkling of an eye,
And then continue onward,
With that same speed to fly—

"Do you think that you could ever,
Through all eternity,
Find out the generation
Where Gods began to be?

"Or see the grand beginning,
Where space did not extend?
Or view the last creation,
Where Gods and matter end?"

You cannot limit space in any conception of it you may form—try how you will; for as soon as you fix the limitation, your mind conceives extension beyond the point you fix upon, and you may fix it as distant as you please. So, also, in relation to duration. Mormonism recognizes no limit to duration. Time is endless; there is no absolute beginning or end of time. All beginnings and endings spoken of are but relative, and concern not duration absolutely, but "time" within eternity, when a certain order of things begins or when it reaches an end. We measure duration so, and call it time. So in relation to matter. Mormonism recognizes the eternity of matter and also eternity of spirit; that matter is uncreated; spirit is also uncreated. These, spirit and matter, are eternal existences, constituting what our Book of Mormon speaks of as "things to act and things to be acted upon." (II Nephi ii:14.)

Referring back now to the immensity of the universe—to this limitless, heaving, restless ocean of worlds and world-systems—is it inhabited by sentient beings? Or stands it tenantless save only for our own little earth—less than the single grain of sand on limitless sea shores? On this head Sir Robert Ball, one of the leading men of science in England has a most thoughtful passage; and though it would seem to open again the subject of the immensity of the universe on which we have already dwelt over long, still I cannot consent to omit any part of what follows:

"We know of the existence of 30,000,000 of stars or suns, many of them much more magnificent than the one which gives light to our system. The majority of them are not visible to the eye, or even recognizable by the telescope, but sensitized photographic plates—which are for this purpose eyes that can stare unwinking for hours at a time—have revealed their existence beyond all doubt or question, though most of them are almost inconceivably distant, thousands of tens of thousands of times as far off as our sun. A telegraphic message, for example, which would reach the sun in eight minutes, would not reach some of these stars in 1,800 years. The human mind, of course, does not really conceive such distances, though they can be expressed in formula which the human mind has devised, and the bewildering statement is from one point of view singularly depressing, it reduces so greatly the probable importance of man in the universe. It is most improbable, almost impossible, that these great centers of light should have been created to light up nothing, and as they are far too distant to be of use to us, we may fairly accept the hypothesis that each one has a system of planets around it like our own. Taking an average of only 10 planets to each sun, that hypothesis indicates the existence, within the narrow range to which human observation is still confined, of at least 300,000,000 of separate worlds, many of them doubtless of gigantic size, and it is nearly inconceivable that those worlds can be wholly devoid of living and sentient beings upon them. Granting the, to us, impossible hypothesis that the final cause of the universe is accident, a fortuitous concourse of self-existent atoms, still the accident which produced thinking beings upon this little and inferior world must have frequently repeated itself; while if, as we hold, there is a sentient Creator, it is difficult to believe, without a revelation to that effect, that he has wasted such glorious creative power upon mere masses of insensible matter. God cannot love gases. The probability, at least, is that there are millions of worlds—for after all, what the sensitized paper sees must be but an infinitesimal fraction of the whole occupied by sentient beings."

This is as far as scientific men may go. Our astronomers stand upon our earth with their telescopes directed to the planet Mars, which most nearly resembles the physical conditions of our own earth, so far as may be judged, and they speculate as to whether or not Mars is inhabited. And while they thus stand halting, our Prophet, through the revelations of God and the inspiration of the Almighty that was in him, proclaimed these worlds and world-systems to be inhabited by the sons and daughters of God. Let me read a passage of Mormon scripture to you:

"There are many kingdoms; for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom;

"And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. * *

"Unto what shall I liken these kingdoms, that ye may understand?

"Behold, all these are kingdoms, and any man who hath seen any or the least of these, hath seen God moving in his majesty and power.

"Behold, I will liken these kingdoms unto a man having a field and he sent forth his servants into the field to labor in the field;

"And he said unto the first, go ye, and labor in the field, and in the first hour I will come unto you, and ye shall behold the joy of my countenance;

"And he said unto the second, go ye also into the field, and in the second hour I will visit you with the joy of my countenance"—and so he said unto all.

"And thus they all received the light of the countenance of their lord; every man in his hour, and in his time, and in his season;

"Beginning at the first, and so on unto the last, and from the last unto the first, and from the first unto the last.

* * * *

"Therefore, unto this parable will I liken all these kingdoms, and the inhabitants thereof; every kingdom in its hour, and in its time, and in its season; even according to the decree which God hath made."

The late Elder Orson Pratt, in a Footnote, commenting upon the above passages says:

"The inhabitants of each planet blessed with the presence and visits of their Creator."

That which scientific men may only properly say is a probability, the Prophet Joseph boldly proclaims as revealed truth—the universe is not tenantless, but is inhabited by sentient beings—the offspring of Divine Beings.

III.
PHILOSOPHY OF MORMONISM.

I think now we have sufficient data before us on which we may proceed to the consideration of the philosophy of Mormonism.

With your permission, then, and asking you to bear with me and follow me as closely as you can in what I now have to offer, I will read—because one ought to be careful in stating conceptions of important things—I will read to you a few paragraphs touching these great and, I think, essential principles of so-called Mormonism that ought to be considered when we are discussing Mormonism as a body of doctrine. I trust we shall arrive at the conclusion, finally, that it is worth more than the "respect of a passing glance." It would be difficult to characterize Mormon philosophy under any of the schools extant. "Eternalism" I should select as the word best suited for its philosophic conceptions. It is dualistic, but not in the sense that it breaks up the universe into two entirely distinct substances—the material world and an "immaterial God,"—as the Christian philosophy, in the main does. It is also monistic, but not in the sense that in the last analysis of things it recognizes no distinctions in matter, or that matter—gross material—and spirit, or mind, a finer and thinking kind of material, are fused into one inseparable sole substance which is at once "God and nature," as the monists claim. Its dualism is that which, while recognizing an infinitely extended substance, the universe, unbounded and empty in no part, but everywhere filled with substance—it holds, nevertheless, that such substance exists in two principle modes, having some qualities in common, and in others being distinct; first, gross material, usually recognized as matter, pure and simple; and, second, a finer, thinking substance, usually regarded by other systems of thought as "spirit," i.e., "immaterial substance"—if one may use terms so contradictory. These two kinds of matter have existed from all eternity and will exist to eternity, in intimate relations. Neither produces the other, they are eternal existences—"things to act and things to be acted upon." The monism of Mormonism, alluded to a moment since, while recognizing the universe as infinitely extended substance and all substance as material—and hence, in this respect, monistic; yet it also recognizes the world substance as being of two kinds: one gross material; the other a finer, or thinking material; having some qualities in common with gross matter, and in others being distinct. "All spirit is matter," said our Prophet, "but it is more fine or pure [i.e., than gross matter tangible to our ordinary senses] and can only be discerned by purer eyes. We cannot see it; but when our bodies are purified we shall see that it is all matter."

After these distinctions are made and all the while held in consciousness, so that there shall not be a loss of distinction in things, nor a confounding of things, we may hereafter use the terms "intelligence" and "matter"—equivalent of mind and matter—as naming the two modes in which, for Mormonism, the eternal and infinitely extended substance, the universe, exists. To say that intelligence dominates matter and produces all the ceaseless changes going on in the universe, both of creation and demolition, for both forces are operating—as our Pearl of Great Price says: "There are many worlds that have passed away, by the world of my [God's] power; and there are many that now stand; and as one earth shall pass away and the heavens thereof, even so shall another come; and there is no end to my works;" and hence the creation and demolition to which reference is here made. To say that mind dominates matter, I repeat, is merely to say that the superior dominates the inferior; that which acts is greater than that which is acted upon; that mind is the eternal cause of the "ever becoming" in the universe, the cause and sustainer of the cosmic world. It is also to say that mind is power; that mind possesses as qualities the power of thought, and will, and life, and love.

As the grosser material exists ultimately in elements that are themselves eternal—uncreated and uncreatable, so the finer or thinking substance, intelligence is eternal—uncreated and uncreatable. That is the doctrine of the revelation, which says: "Man was in the beginning with God. Intelligence, or the light of truth, was not created, or made—neither, indeed, can be;" and as the gross material, atoms, exist, some in organized worlds and world-systems, the cosmos; and also others in chaotic mass, so the intelligences, intelligent entities, exist in somewhat analogous states, some in the form of perfected exalted men clothed upon with immortal bodies, as the Christ was—nay, rather is now, today, and participating in a nature that is divine—having won their exaltation through stress and trial in the various estates or changes through which they have passed; other intelligences exist in spirit bodies, less tangible than the first class, possessed of less experience, less of power and dignity, but still they are in the way of progress through other estates yet to be experienced by them; also intelligences not yet begotten spirits, not yet united with elements of the grosser substance, union with which is essential to the highest development of intelligences. You find this last doctrine mainly-recorded in the Book of Doctrine and Covenants, as follows:

"The elements are eternal, and spirit and element, inseparably connected" [as in the case of resurrected, glorified personages] "inseparably connected, receive a fulness of joy; and when separated, man cannot receive a fulness of joy." "The elements are the tabernacle of God; yea, man is the tabernacle of God, even temples; and whatsoever temple is defiled God shall destroy that temple."

Such is the Mormon view of the universe and the modes of existence in it, briefly outlined. These existences, both of the thinking substance and the grosser materials, are subject to infinite changes and development in which there are no ultimates. Each succeeding wave of progress may attain higher and ever higher degrees of excellence, but never attain perfection: The ideal recedes ever as it is approached; and, hence, progress is eternal, even for the highest of existences.

One other thought in connection with all these matters. I read to you a few moments ago a passage to the effect that "to all these kingdoms of the infinite universe is given a law, and unto every law there are certain bounds also and conditions." Later in the same revelation this is added: "Verily I say unto you he, [God] hath given a law unto all things by which they move in their times and in their seasons. And their courses are fixed; even the courses of the heavens and the earth, which comprehend the earth and all the planets; and they give light to each other in their times and in their season, in their minutes, in their hours, in their days, in their weeks, in their months, in their years; all these are one year with God, but not with man."

In passing it may be interesting to note respecting the idea expressed above, viz., that "to every law there are certain bounds also and conditions,"—that a remarkable statement was made by a learned man of our own country touching this same principle. The passage quoted from Joseph Smith bears the date of December, 1832. Sixty-three years afterwards, Henry Drummond, speaking upon this principle of law being limited by law—or law itself being under the dominion of law—said:

"One of the most striking generalizations of recent science is that even laws have their law."

That is to say, even unto laws there are certain bounds and conditions that limit them. Let me illustrate it, if I can. The old-time mariner, say of a hundred years ago, knew nothing of nature's forces applied to navigation except the tides, the ocean currents, and the winds. He believed these were all the propelling forces that entered into ocean navigation. If he were alive today, and could see one of our great ocean greyhounds, the modern passenger ocean steamship, dashing through the waves dead against both ocean currents and the wind, and yet making greater speed than he could ever attain in his sailing vessel with both wind and the tide in his favor, he would declare that he beheld a miracle. But that would not be true. We of today, with our knowledge of other forces than those of wind and ocean currents operating in ocean navigation, look upon the steamship's speed as perfectly natural. The natural forces with which the mariner of a hundred years ago was acquainted are simply overcome by other forces in nature; not in violation of any natural law, but through the application of forces unknown to the sailor of a hundred years ago. So, doubtless we shall find it true in relation to nearly all laws or forces that exist. We shall find still other laws, still other forces, that limit or supercede, when applied, the forces now known to us.

But what I wanted to do is merely to call your attention to the fact that Mormonism teaches this very great doctrine, viz., that the whole universe—unlimited and unbounded as it is, and having within it and now operating processes both of evolution and devolution—as it is written in the Book of Moses (Pearl of Great Price): "Behold there are many worlds that have passed away by the word of my power. And there are many that now stand, and innumerable are they to man. * * * And as one earth shall pass away and the heavens thereof, even so shall another come; and there is no end to my works"—notwithstanding all this is going on in the universe, the operation of both creative and destructive forces, yet we are assured by the word of God as well as by the deductions of scientists and philosophers that all the mighty change going on in the universe, as well as the universe itself, are under the dominion of law; and in the consciousness of the reign of law, our faith teaches us to repose sublime and perfect confidence in the fact that

"God is in his world:
"All is well with the world."

Such I conceive to be the effect of this conception that we live under the reign of law; and that constructive forces predominate in the economy of things, else things that are would not be nor persist.

IV.
SOURCE OF MORAL EVIL.

Now we come to an element in our faith, extremely interesting and that is the transgression of law, which the Apostle John declares to be sin: "for sin," said he, "is the transgression of the law." This transgression of law is a fact that has to be taken into account in the sum of things. The existence of moral evil in the world is one of the problems that has vexed Christian theologians from the earliest of times until now. They have had extreme difficulty in reconciling their conception of God as an absolute being, infinitely wise, all-powerful, all-good, and that he created everything out of nothing, and yet not assign to him the creation of evil. If all things have been produced by an infinitely righteous, perfect, all-powerful, and good Creator, how can moral evil exist in his economy? That is a question to which no satisfactory explanation has yet been found. Mormonism teaches that God does not create moral evil; but that moral evil arises out of the agency of intelligences, and that so long as there are intelligences, possessed of free agency, it means that they can violate law, if they insist upon doing it. To conceive this as impossible would be to deny the free agency of intelligences.

I know there is one passage that, perhaps, might be quoted against my contention, that God does not create evil. It occurs in the writings of Isaiah, it is said—and it is the only place in Scripture where it is said, so far as I have been able to learn—"I [God] make peace," and "I create evil." "I create"—what? "Evil," such as the opposite of peace, such as war, famine, and the like. But to what end does God cause war, or famine? For corrective purposes only, to chastize men, to bring them to a realization of wrong-doing, or national transgression. For these ends God has, sometimes, brought to pass these conditions that we recognize as evil. But that class of evils is quite a distinct thing from moral evil. Though God may bring on a famine, storm, tempest, or war for corrective purposes, yet God is not the creator of falsehood; he is not the creator of slander; nor of drunkenness; nor of avarice, nor malice, nor of robbery, nor unkindness, nor of adulteries. These moral evils are not of his creating. Jesus Christ did not say, "Lead us not into temptation," for, as the Apostle James instructs us, God cannot be tempted of evil. "Let no man," says he, "when he is tempted, say, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man. But every man is tempted when he is drawn away of his own lusts and enticed. Then lust when it hath conceived bringeth forth sin, and sin when it is finished bringeth forth death." The prayer of the Christ, as taught to his apostles, and as restored through the word of the Lord to our Prophet, is not, "And lead us not into temptation," but "Suffer us not to be led into temptation, deliver us from evil."

So far as moral evil is concerned, then, I say it is not of God's creation. It is one of those possibilities that are eternal. It did not begin with the transgression of Adam upon this earth. It existed before that; even in the heavens, when Lucifer rebelled against the King and majesty of heaven—God. Lucifer had power even there to sin; and so far back as the agency of intelligences extends, there has existed always the possibility of sin; and so far forward as the agency of intelligences shall extend, there will always be the possibility, of the transgression of law, of sin; for sin potentially, is an eternal reality. It is concurrent with the free agency of intelligences.

But God, according to Mormon doctrine, does not create evil, tempt men with it, and then when not sufficiently strong to withstand the temptation, damn them everlastingly for falling. The only way in which God affects men is favorably, that is, he helps them in their apprehension of and their adoption of the good. He does not, according to Mormon doctrine, create intelligence, for that is an independent, self-existing thing; therefore not even God creates man's intelligence, that is uncreated and uncreatable—an eternal thing. As I have said elsewhere, God is not responsible for the use they make of their freedom; nor is he the author of their sufferings when they fall into sin; suffering arises out of the violations of law to which the "intelligence" subscribed, and must be endured until the lessons of obedience to law are learned.

Man has his choice of moving upward or downward in every estate he occupies; often defeating even the benevolent purposes of God respecting him, through his own perverseness; he passes through dire experiences, suffers terribly, yet learns by what he suffers, so that his very suffering becomes a means to his improvement; he learns swiftly or slowly, according to the inherent nature of him, obedience to law; he learns that "that which is governed by law is also preserved by law, and perfected and sanctified by the same; and that which breaketh the law and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice nor judgment. Therefore they must remain filthy still." This conception of things relieves God of the responsibility for the nature and status of intelligences in all stages of their development; their inherent nature and their volition makes them primarily what they are, and this nature they may change, slowly, perhaps, yet change it they may. God has put them in the way of changing it, by enlarging their intelligence through change of environment, and through experiences.

THE PLACE AND MISSION OF CHRIST IN MORMON DOCTRINE.

There is a singular fact connected with this subject of moral evil—of sin. And that is that the transgression of the moral law entails suffering, even as violation of physical law may result in pain, or sickness or death. The way of the transgressor is hard. "Whatsoever a man soweth that shall he reap." "The wages of sin is death." Not only are these truisms, but it is also true that often the righteous are made to suffer because of the transgressions of the wicked. The innocent are involved in the misery of the guilty. No man lives unto himself alone, and he may, and often does involve others in his transgressions. It is possible for the fathers to suffer because of the sins of the children. It is possible for the children to suffer because of the sins of the fathers. Many a father can still exclaim as David did over his wayward son Absalom, "O! my son! Would to God that I had died for thee!" This is one of the difficulties that confront religious thought—the innocent being involved in the sufferings of the guilty. Yet, from the midst of our perplexity over such a seeming injustice as this, there comes to us the mighty testimony that it is not only possible but it is a fact, that the innocent can and do suffer with and because of the transgression of the guilty; may they not also suffer for them, since vicarious suffering is a possibility? On that possibility hinges the whole gospel of the Christ, and the saving power of the atonement. It is deeply written in the experiences of men that the innocent can suffer with and because of the guilty; and it is the doctrine of the Christian revelation that the innocent can suffer for the guilty, as witness the following testimonies: "For when we were yet without strength, in due time Christ died for us." "Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God." "He [the Christ] appeared to put away sin by the sacrifice of himself. * * * So Christ once suffered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." "Christ also suffered for us. * * Who his own self bore our sins in his own body on the tree, that we being dead to sin, should live unto righteousness; by whose stripes we were healed." It is very clear, then, that it is the doctrine of the Christian revelation, which doctrine of course, Mormonism accepts, that Christ suffered for man's transgressions. There is Scripture evidence also, could we but take the time to point it out, to prove that the whole scheme of man's earth-life and his redemption was considered even before the foundations of the earth itself were laid. And the Redeemer chosen and agreed upon and hence was "the Lamb slain from the foundation of the world." Paul announces himself as living, "In hope of eternal life, which God, that cannot lie, promised before the world began." The facts in brief are that the time came when for the progress of spirit intelligences an earth-life, under conditions such as exist in this world, became necessary to them. To bring to pass that earth-life the union of spirit with earth element and attended by the experiences which such a life would bring, involved transgression of law, involving the race in sin and death from which it was only possible to extricate it by adequate atonement being made to satisfy the claims of inexorable law. In this crisis there arose in the councils in heaven one great, sympathetic Soul who recognized not only the fact that the innocent can suffer with the guilty, or because of the guilty, but for the guilty, and offered himself a sacrifice for the sin that should be committed in breaking the harmony of things in order to give intelligences the advantages of earth-life and its lessons. The Christ would make atonement for Adam's transgression, so that as in Adam all should die, as saith the Scriptures, so in Christ should all be made alive; that "since by man came death, by man should come also the resurrection of the dead." And not only was this vicarious atonement made to cover the transgression of Adam, but it was made to reach also to the individual sins of men, that they might not suffer if they would accept the gospel. The doctrine is better stated in a revelation given to our Prophet than anywhere else in sacred literature, hence I quote that revelation. Let it be borne in mind that transgression of the moral law—sin—is attended upon by suffering, and now this revelation. It was given through the Prophet to Martin Harris, one of the three witnesses to the Book of Mormon, reproving him for some of his delinquencies:

"And surely every man must repent or suffer, for I, God, am endless,

"Wherefore, I revoke not the judgments which I shall pass, but woes shall go forth, weeping, wailing and gnashing of teeth, yea, to those who are found on my left hand;

* * * * *

"Therefore I command you to repent, repent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore—how sore you know not! how exquisite you know not! yea, how hard to bear you know not!

"For behold, I, God, have suffered these things for all, that they might not suffer if they would repent,

"But if they would not repent, they must suffer even as I,

"Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit; and would that I might not drink that bitter cup and shrink—

"Nevertheless, glory be to the Father, I partook and finished my preparations unto the children of men;

"Wherefore, I command you again to repent, lest I humble you with my almighty power, and that you confess your sins, test you suffer these punishments of which I have spoken, of which in the smallest, yea, even in the least degree you have tasted at the time I withdrew my spirit."

I presume that the experience of Martin Harris, here described, has at least been sufficiently the experience of every matured man and woman—that they know this testimony to be true, that is, that sin produces suffering—sorrow, anguish of heart; and when the Spirit of the Lord is withdrawn and darkness, like the blackness of night surges through the soul of man, and the sun of righteousness seems set for him, he is then made to feel what it means to sin against the law of God as it has been revealed unto his soul. When you think of the bitterness of that personal suffering, you will not marvel that when the heavy burden of a world's sin rested down upon the Son of God in Gethsemane—you certainly will not marvel that he sweat great drops of blood in his agony; nor wonder at his suffering on the cross.

Now, the transgression of the moral law we say results in suffering. It is possible for the innocent to suffer for the guilty, and through the voluntary act of the Christ, he took upon him your sins and mine, if we will but be bought by the price which he paid for us. He has suffered that we might not suffer, if we would but obey his law henceforth.

The atonement of the Christ both for Adam's transgression and for the individual sins of men, brings into the moral economy of God the element of mercy, and of love from which mercy springs. To make room for mercy, however, justice had to be satisfied, hence the atonement. "And God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved." This sacrifice of the Christ is the manifestation of that love of God that binds in sympathetic relations all the intelligences of the universe together; by which they suffer not only with each other and because of each other, but at need for each other. This is the doctrine of the atonement of the Christ; this the good news of salvation, the gospel of Jesus Christ. You may be rescued, I may be rescued, from the suffering that comes of sin, through the vicarious atonement of the Christ. And that the forces of that atonement may be applied to us, we manifest our acceptance of this means of salvation by our repentance of sin, and by going into the waters of baptism, into the great cleansing element of the world, and there are buried with the Christ in likeness of his own burial; and then we are brought forth from the watery tomb in the likeness of his glorious resurrection; and as he awoke to a newness of physical life, by the resurrection, so, too, may we come forth from baptism to a newness of spiritual life. We also complete the baptism by the application of the purifying element, the baptism of the Holy Ghost—likened unto a baptism of fire. The Spirit of God is thus imparted to our spirit, which means that our lives are united with the life of God; by which his wisdom may be at our service; by which his strength may be our strength; his glory, may be our glory. Thus may men be united to God by these most beautiful and holy symbols of the gospel of Jesus Christ. Then, to keep the object lessons constantly before us, and to be reminded of the price that was paid for the possibility of our redemption from sin, we often partake of the emblems of the body and of the blood of the Christ, by which we renew covenant, by which we renew spiritual life, and thus keep our fellowship with God, that the blood of Christ may cleanse us from all sin.

This, in part, is the body of our doctrine. This is the grand scheme of man's salvation, and the philosophy that underlies it. This is our doctrine concerning the universe, concerning the existence of intelligences within it, the purpose of earth-life of man, and the means provided for man's redemption from the consequences of the transgression of law involved in that earth-life. Judge ye, this day, whether such a body of doctrine as this is not worthy of something more than "the cold respect of a passing glance."

V.
PEACE.

Remarks at the "Peace Meeting," held in the Salt Lake Tabernacle, Sunday afternoon, May 16th, 1909, following a Discourse by Elder W. W. Riter on the subject of "Universal Peace."

I.
THE BLESSEDNESS OF PEACE.

"And he [Jehovah] shall judge among the nations, and shall rebuke many people; and they shall beat their swords into plow shares, and their spears into pruninghooks; nation shall not lift up sword against nation, neither shall they learn war any more."

This is the passage of Scripture which Elder Riter referred to as being the one which, perhaps, will be more frequently repeated today than any other passage of Scripture; for in our own land, and other Christian lands, this day is dedicated to the promotion of peace; to the suggesting of ways and means by which peaceful arbitration may be substituted for the dreadful arbitrament of war, in the settlement of international difficulties.

I presume there is no one but what loves peace. We remember, of course, the injunction of the Psalmist, "to seek peace and pursue it." We recall, on this occasion, the song of the angels at the birth of the Christ, when the hope of Isaiah in a new form was expressed in the song of the angels, in the Judean hills—"Glory to God in the highest, and on earth peace, good will toward men." I think of all the salutations that were ever spoken to man, the most beautiful is that salutation of the Christ after his resurrection upon meeting his disciples—"Peace be unto you!" This afterwards became the universal Christian salutation—"Peace be unto you!" "He [the Christ] hath called us to peace," is Paul's declaration. Again: "if it be possible—as much as lieth in you, live peaceably with all men." Of wisdom it is said:

"Her ways are ways of pleasantness, and all her paths are paths of peace."

From all these expressions we learn, of course, the desirability and the beauty and grace of peace—"peace on earth, and toward men good will." Strange indeed would be the spectacle of a man who would express himself in favor of war instead of peace. Peace is the mother of abundance; the nurse of sciences and of arts; for without peace these things may not abound. Peace is essential to the progress of nations; some one has called it the "calm health of nations." Every prompting of the heart and every deduction of the reasonable mind would array all men upon the side of peace. Good sense demands it; prosperity and progress of nations demand it. I give my voice for peace. But in our contemplation of this subject, there are some other things that, I think, ought to be considered. We must not forget that there is such a thing as "ignoble peace," There has been in the past, and there may be in the future, such things as "honorable wars." There are some things in this world that can not be arbitrated. A burglar, for instance, enters your home, and he loads up his bag with your valuables—your jewelry, your money, the product of your frugality and industry—and when you catch him red-handed in the act, he may not drop his bag and propose arbitration. You can't arbitrate the case; he must be seized and brought before the courts, and receive the punishment due to his crime. The community must be protected against such characters. It is equally true that there are international affairs that may not be arbitrated. A host may not invade our territory, and while still occupying it propose arbitration of differences between us. We will not endure the presence of the invader. He must be driven from the fatherland. Until we reach the basis of assured justice in personal affairs and in national affairs, the world may not hope to dispense with the force that can demand and assure justice. The very existence of law implies force. The great Napoleon, who will yet be recognized as a greater statesman than he was warrior, once said, "Your laws are mere nullities without the force necessary to make them respected." Law implies penalty; penalty implies force; force, in the last analysis of it, means armies and navies, and there is no escaping the conclusion. While God is spoken of as a God of justice, he is also spoken of as a God of battles: and we have a number of instances named in holy writ, where God justified war—notwithstanding all the horrors attendant upon it. There are some things worse than war, and there are some things even better than peace. Justice is better than peace; and without justice, be assured you can have no enduring peace. War is horrible, but slavery is worse. Deprivation of your rights, the right to life, to liberty, and to the pursuit of happiness—to be deprived of these is worse than war; and these are worth all that it costs to maintain them, worthy of all that even a war would cost us to maintain them.

II.
THE GOD OF BATTLES.

I was much impressed, many years ago, in reading the account of Joshua, when he was taking possession of the land which God had given to the Hebrew race. As he was nearing Jericho, in the early days of his conquests, on one occasion he observed a stranger approaching, with his sword drawn in his hand: and Joshua went unto him and said, "Art thou for us, or for our adversaries?" "Nay," said this glorious personage, "but as captain of the host of the Lord, am I now come;" and Joshua fell at his feet and worshiped him without reproach, acknowledging him as lord, and inquired what he would have him to do; and the divine personage—for he was no less—required the warrior, Joshua, to remove the very shoes from his feet, for he was standing on holy ground! How different this incident from that where an angel appeared unto John, the beloved disciple, and John, overwhelmed with the glamor of the angel's brightness, fell down and worshiped him, or would have done so, but the angel quickly raised him up and said, "See thou do it not, for I am of thy fellow servants and of thy brethren that have the testimony of Jesus, worship God." But in the case of Joshua bowing down to this personage, with drawn sword in hand, "Captain of the Lord's hosts," he was not stopped in his worship of him; proving to us that this personage was more than an angel—that he was divine. What, Deity? Yes, or why was he worshiped by Joshua? Again, it is written in the Scriptures:

"The sons of Reuben, and the Gadites, and the half tribe of Manasseh—made war with the Hagarites—and they were helped against them: for they cried to God in the battle, and he was entreated of them; because they put their trust in him.—Then fell down many slain, because the war was of God."

These incidents represent God indeed as a God of battles. I know it is said that "War is hell," and therefore, from that standpoint, some people may think that God has little or nothing to do with war; but at this point I may say that I share the views of his Grace the Archbishop of Armagh, who, in a poem published a few years ago, said:

"They say that 'war is hell,' the 'great accursed,
'The sin impossible to be forgiven—
Yet I can look beyond it at its worst,
And still find blue in Heaven.
"And when I note how nobly natures form
Under the war's red rain, I deem it true,
That he who made the earthquake and the storm,
Perchance made battles too!

* * * * *

"As the heaven's many colored flames
At sunset are but dust in rich disguise—
The ascending earthquake dust of battle frames
God's pictures in the skies."

III.
JUSTICE THE BASIS OF PEACE.

You will see, from what I have here said, that while I am interested in this question of peace, and believe in it, I have little sympathy with the hysteria that sometimes goes with those who advocate it. If the world wants peace—very good; the world may have it; but that world-peace which has been the dream of prophets and sages must have for its basis justice. No more beautiful expression than this: "Righteousness and Peace have kissed each other;" and peace is of little worth till kissed by righteousness. Make your basis of universal peace universal justice, and peace is assured. And may we hope for it, this universal peace? Most assuredly. It has been promised the world by divine wisdom, and his word will not fail; but when we get universal peace, it will be because righteousness has been established, and because justice is assured. Those of us, then, who are interested in establishing international peace—universal peace—let us proceed by seeking to establish righteousness—personal and national—and by establishing justice. Already there has been wonderful progress made by the world in this direction. Already we may see the twilight breaking over the eastern hills that gives assurance of the coming day of peace spoken of by the prophets. Elder Riter has traced for us some of the developments in this progress. I think, in modern days our movements towards it have been almost by leaps and bounds. It was in 1815 that the first peace society in the world, was organized. That organization was effected in the United States. It took place immediately after the close of the unfortunate war of 1812, our last war, with Great Britain—pray God it may be, indeed, the very last! The circumstances attendant upon that war, the pity of seeing people of the same race and of the same religion, locked in deadly conflict; and then, too, the unhappy circumstances of having the chief great land battle fought some fifteen or twenty days after the peace between the two nations had really been signed—these circumstances created a sentiment against such wars as this, wars between people so closely allied in interest and sentiment, and religion—it was like brother fighting brother! And the great internecine war between the American states presented to the world even a sadder picture, and created a still stronger sentiment for peace. So the peace movement began from these circumstances, and from these beginnings grew until from a purely local movement it became a national one; and today is an international one. In 1899 we had the happiness of seeing the world's first great, permanent international court of arbitration established, the beginning of the fulfilment of that dream of the prophets, the establishment of the universal parliament of the world, the federation of nations. The leading nations of Europe and America sent delegations to the Hague that year, and there was established this permanent court of arbitration, which has already passed upon some twelve international cases, and that has quite a number of cases still pending before it. This is progress beyond the dreams of men a quarter of a century ago. But these things grow slowly. We need not marvel if the movement that finally established this permanent international court of arbitration grew slowly. "Constitutions," says an authority on civil law, "are not made—they grow." They come up out of the long experience of races of men. They are beaten out upon the anvil of human experience. Take a single nation, a homogenous people—how slow they have been, in the centuries of the past, to come to a settlement of the questions pertaining to the civil rights of persons, to their political rights under the law. How slow individuals have been to learn that liberty is liberty under the law; and not the license to do as one pleases, irrespective of the rights of others! You may be assured that if a race or a nation has made slow progress along these lines, when the people were homogenous, when their civilization was identical, when their aspirations were of one character—then you may be assured that nations of different races, civilizations, traditions and temperaments will still make slower progress and require a longer time to conform their conduct to international law, the object of which shall be to dispense justice among the nations. Still we may hope that this movement towards a recognition of international justice and universal peace will be more rapid than in past ages as to national reforms and progress, since we live in an age noted for the diffusion of knowledge, and a constantly widening circle of intelligence.

In this text I have read to you, there is one thing that I want to call your attention to, that we are apt to overlook, and that is this: "And He [Jehovah] shall judge among the nations, and shall rebuke many people," etc. Mark you that! Jehovah "shall judge among the nations;" then comes your promise of the beating of swords into plowshares, and spears into pruning hooks. When? When Jehovah judges among the nations—when his law, the very essence of which is justice, is observed and honored by the nations; then we may hope to find the fulfillment of the dream of the prophet,—and not until then. And when the dream of the poets and sages shall come to pass, and the federation of nations shall be a reality, and there shall be the world's parliament—what then? Why, even then you will find that law implies force to compel obedience, and that force in the last analysis of things means armies, navies—war! So that when the world shall be removed from the possibilities of war, I do not know. My judgment is that we shall need courts, police, armies, navies—the embodiment of force, just so long as on the part of individuals and groups of individuals and communities and nations there is a disposition to resort to acts of injustice, to violate law, to gratify the disposition in man to make aggression upon his fellow-men. These things must be restrained; and, in some cases force only is the means by which they may be restrained; so that the means of the enforcement of law, so far as I can see, must live as long as there is law.

Well, this view is not so very hopeful for international—for universal peace, is it? I read, in my Scriptures, about their having been war even in heaven; and I do not know but what there may be future wars in other heavens—I am sure there will be if there is rebellion against law, and justice, and good order; and it will extend into the future, as well as being a reality of the past. Now, do you not see that the end of all our reflections upon the subject simply means that you must have righteousness or you can have no peace? You must have justice or you can never have peace. Neither Gods nor men have been able to have peace in the past, not even in heaven, apart from these principles; and what holds as to the past, I think is very likely to hold for the future.

As to the sorrow that wars bring to us—I scarcely know what to say of that. But even sorrows have their mission in this world; and suffering has its mission. I think that any Christian who rightly understands the gospel of Jesus Christ will value all the more the salvation that comes to him, by reason of what it cost—the blood-sweat of the Christ in Gethsemane, as well as his sufferings on Calvary. I think a man should value the liberties that he enjoys all the more because of the awful price that has been paid for them. I read here in our Book of Doctrine and Covenants that God inspired the fathers of our republic to establish the Constitution of our country—the United States; and he tells us that he "redeemed the land by the shedding of blood." Are these battles of the past, these sufferings and sacrifices of past generations, of no value? I prize the liberties of our age and the civilization of our times, not only because of the value of the things in themselves, but also because of the price that the generations in the past have paid for them. They become sanctified through the suffering and the sacrifice that it has been necessary to make fo them. Father Ryan has voiced some sentiments, in which I share, and I am going to read them to you. It is said by some one, whom I do not now remember, that "Calvaries and crucifixes take deepest hold of humanity—the triumphs of might are transient, they pass away and are forgotten—the sufferings of Right are graven deepest on the chronicles of nations." I do not believe that all the suffering of the past is wasted, by any manner of means, "Crowns of roses fade; crowns of thorns endure!" And now for this poem:

THE LAND WITH MEMORIES.

"Yes! give me a land where the ruins are spread,
And the living tread light on the hearts of the dead;
Yes, give me a land that is blest by the dust,
And bright with the deeds of the downtrodden just!
Yes, give me the land that hath legend and lays
Enshrining the memories of long-vanished days;
Yes, give me a land that hath story and song,
To tell of the strife of the Right with the Wrong;
Yes, give me the land with a grave in each spot,
And names in the graves that shall not be forgot!
Yes, give me the land of the wreck and the tomb,
There's a grandeur in graves—there's a glory in gloom!
For out of the gloom future brightness is born,
And the graves of the dead, with the grass overgrown,
May yet form the footstool of Liberty's throne,
And each single wreck in the war-path of Might,
Shall yet be a rock in the Temple of Right!"^[1]

[Footnote 1: This poem was often quoted by Mr. Alexander Stephens, of Georgia, than whom America has produced few greater statesmen, and this poem for him seemed to voice the sorrows of the South after the close of the war between the States.]

Now, let us have peace, even if we have to fight for it—and in my judgment, for some time to come, if you have peace, it will be because you are prepared to fight for it; and when the great central government shall be established—the world's federation of nations—it will need the force, the power to compel men to submit to its just decrees. This dream of the poet, here in Isaiah, shall be fulfilled in very deed, when God shall judge among the nations; because when he judges among the nations, he will judge in righteousness, and he will judge in justice; that will insure the world's peace; and our national armaments then will not be necessary. But what experiences, national and international, lie between where we now stand and the attainment of that end—who may tell? Another prophet caught a glimpse of that side of the question, when he declared that the nations would beat their plows into swords, and their pruning hooks into spears (Joel 3:10); and there is something in the way of experience in that kind for modern nations, in all probability. Yet, I am a man of peace, I believe in peace. I intend to work for peace, but I cannot close my eyes to some of these things that are born out of the experiences of races and nations of men; but may God grant that the spirit of peace may increase in the world—there is much need of it, but when peace becomes universal and permanent, be assured it will be so, because righteousness and justice shall have been established in the world.

VI.
THE MYSTERIOUS HARMONIES OF THE GREAT REPUBLIC.

Being a development of the thought that God had part in founding the government of the United States and is directing its destinies. (Fourth of July speech at Spanish Fork, 1908.)

I.
INTRODUCTION.

Mr. Chairman, Ladies and Gentlemen: I appreciate the honor you have done me in asking me to come to your beautiful and thriving town to speak such things to you as this occasion may suggest. I think it is quite generally conceded that the old-fashioned Fourth of July celebration, like many other old-fashioned things, is growing out of date. The thirteen guns at sunrise, the hoisting of the flag, the early assembling of the people, the parade, in spite of heat and dust, rain or mud, representation of the thirteen states by thirteen young ladies—beautiful all; the assembling of the people in the grove, the prayer of the chaplain, the reading of the Declaration of Independence, with all its serious charges against King George III intact; and, above all, the long and serious and wearying speech of the "orator of the day"—all this is passing away, and we celebrate our nation's birthday usually under less imposing ceremonies; and to this change, for one, I have been entirely reconciled. So far reconciled, in fact, that I had made something like a resolution that never again would I participate in the old-fashioned methods of celebration; that I would no more inflict on my fellow-citizens a Fourth of July speech so often misnamed "oration."

But receiving your committee's very flattering invitation to address the good people of Spanish Fork, a change came over the spirit of my thought, and it occurred to me that at this particular time the occasion might afford an opportunity for the expression of thoughts which I am quite sure the people of your town, and the people of our entire state, would do well to consider at this time, and hence I am here to venture a few remarks which I hope will be of some interest to those here assembled, and without offense to any.

THE MIRACLE OF AMERICAN ACHIEVEMENTS.

I think no man of intelligence can contemplate the achievements by the United States of America through the last one hundred thirty six years without being over-powered by the sense that what has been wrought is the result of something more than merely unaided, human achievement. The establishment, maintenance and extension of free institutions until they reach triumphant success in permanent, peaceful self-government by the people; the enlargement of our borders from the great lakes to the gulf; from the shores of the Atlantic to those of the Pacific; the triumphs obtained over the wilderness; the marvelous extension of civilization; the contributions we have made to civilization itself; the triumphs of intellect over material things; the practical annihilation of distances; the network of railroads, trans-continental and local, with accompanying network of telegraph lines bringing all parts of our land into immediate communication with each other, and with all the world; the multiplication of mechanical contrivances, which removes man from much of the drudgery of life; the marvelous increase in conveniences and comforts of human life, country life, town life, city life and national life; the general uplift that has taken place in intellectual, moral and spiritual life; our expanding educational facilities and the wide dissemination of knowledge among the people; the increase among the people, if not of patriotism, at least of confidence in the permanency and success of our system of government—all these triumphs, I repeat, proclaim a higher power than that which is resident in human wisdom as being the force that founded and that has guided the destinies of our country to the achievement of all this. For some wise purpose, yet to be more perfectly unfolded, through plot and counterplot of men, I feel that God is developing the mysterious harmonies that shall make up the history of our great republic. It is upon this idea that I shall dwell today, the idea that God has had a part in founding our nation and directing thus far its course. I am the more free to take in hand this subject today, because I believe that I am speaking to those who quite generally accept this view.

II.
THE INSPIRATION OF THE FOUNDERS OF THE AMERICAN CONSTITUTION.

The following passage is to be found in a book which many of our citizens accept as scripture, and which represents Deity saying:

"It is not right that any man should be in bondage one to another. And for this purpose have I established the constitution of this land [the United States] by the hands of wise men whom I raised up unto this very purpose, and redeemed the land by the shedding of blood." (Doc. and Cov. Sec. 101.)

I think this doctrine may be maintained in two ways: First, by reference to the historical incidents of the American revolution, in the throes of which our nation had its birth. And, second, by an appeal to the principles of the constitution on which our nation is founded. Necessarily, of course the consideration of these two branches of the subject must be very limited. Let us consider the first proposition. One hundred and thirty-six years ago today, when the Declaration of Independence was signed by the American patriots assembled in Philadelphia, there were in existence, and in rebellion against Great Britain, thirteen colonies extending along the Atlantic seaboard from Massachusetts to Georgia. In round numbers, the population did not reach 3,000,000. They were not a military people. They were a farming and frontier population. The task immediately before them, in an economic way, was the subjugation of the wilderness. They had no great stores of munitions of war, nor were they well supplied with arms. Their commerce was primitive and depended upon the favor and shipping of the nation with which they were at war. They had no great military geniuses among them, and, from the standpoint of those who believe that God fights on the side of those who have the largest and most perfect armies and the heaviest ordinance, the struggle for independent national existence would look hopeless. In the eyes of many of the colonists themselves it was a forlorn hope, this dream of independence. They were about to measure arms with one of the most formidable empires of the world. A nation ready and armed at all points, "her navies," as some of the leading men of Virginia said—"her navies were riding triumphantly in every sea; her armies never marched but to certain victory." What could be the issue of such a conflict except that the colonies would become an easy prey to Great Britain, and the rebellion would end in converting "the right" which the British parliament then claimed to tax America without representation, into a firm and indubitable right by conquest?

The fact alone that the colonies succeeded in the face of such overwhelming odds in winning their independence must necessarily argue the support of some superhuman power which intervenes in the affairs of nations. And when the secondary means through which victory was finally secured for the colonies is considered, the more apparent becomes the fact of divine interposition. The mind skeptical to such faith as this, would naturally say that the victory of the colonies was achieved because France and Spain, old enemies of Great Britain, and Holland, her jealous rival for the world's commerce, joined with the American colonies in the war against Great Britain, and that those nations, rather than the colonial armies, won for the American colonies their independence. To my mind, however, it is just here that the interposition of divine providence becomes most apparent; and I find my belief most aptly expressed by one of the most accomplished of American historians (Marcus Wilson), who, in commenting upon the treaty of peace signed by Great Britain, France, Spain, Holland and the United States, said:

"This closed the most important war in which England had ever been engaged—a war which rose wholly out of her ungenerous treatment of her American colonies. The expense of blood and treasure which this war cost England was enormous; nor, indeed, did her European antagonists suffer much less severely. The United States was the only country that could look to any beneficial results from the war, and these were ordained by a strange union of opposing motives and principles, unequaled in the annals of history. France and Spain, the arbitrary despots of the old world, had stood forth as the protectors of an infant republic, and had combined, contrary to all the principles of their political faith, to establish the rising liberties of America. They appeared but as blind instruments in the hands of providence, employed to aid in the rounding of a nation which should cultivate those republican virtues that were destined yet to regenerate the world upon the principles of universal intelligence, and eventually to overthrow the timeworn system of tyrannical usurpation of the few over the many."

To this expression of my belief I may hope to add nothing. I do, however, desire, in addition to the evidence thus presented for the idea of the interposition of providence in the affairs which led to the establishment of our nation, I do desire to call your attention to the fact that some of the great American leaders in the Revolutionary period had a most perfect pre-vision of all these events which history records as having taken place. Among these inspired men, which many of you believe God raised up to found the constitution of our country, there certainly was none more inspired than the great Virginia orator, Patrick Henry. Mr. Wirt, his biographer, calls attention to an item of his history which seems to have been strangely overlooked by those who speak of this great man and the contributions he made to the general cause of freedom in our land. Mr. Wirt tells us of a conversation that took place at the residence of Colonel Samuel Overton, in Virginia, in the presence of a number of prominent gentlemen that is so clearly prophetic that you shall not find in Isaiah or Micah or Amos or any of the Jewish prophets a passage that surpasses it for prophetic clearness. I shall quote the incident as related by Mr. Wirt, who received the story of Mr. Pope, and records it in his excellent biography of Patrick Henry:

"I was informed by Colonel John Overton, that before one drop of blood was shed in our contest with Great Britain, he was at Colonel Samuel Overton's in company with Mr. Henry, Colonel Morris, John Hawkins and Colonel Samuel Overton, when the last mentioned gentleman asked Mr. Henry, 'whether he supposed Great Britain would drive her colonies to extremities, and if she should, what he thought would be the issue of the war.' When Mr. Henry, after looking round to see who were present, expressed himself confidentially to the company in the following manner:

"'She will drive us to extremities; no accommodation will take place; hostilities will soon commence, and a desperate and bloody touch it will be.' 'But,' said Colonel Samuel Overton, 'do you think, Mr. Henry, that an infant nation as we are, without discipline, arms, ammunition, ships of war, or money to procure them do you think it possible, thus circumstanced, to oppose successfully the fleets and armies of Great Britain?' 'I will be candid with you,' replied Mr. Henry. 'I doubt whether we shall be able, alone, to cope with so powerful a nation. But,' continued he (rising from his chair, with great animation), 'where is France? Where is Spain? Where is Holland?—the natural enemies of Great Britain. Where will they be all this while? Do you suppose they will stand by, idle and indifferent spectators to the contest? Will Louis XVI be asleep all this time? Believe me, no! When Louis XVI shall be satisfied by our serious opposition, and our Declaration of Independence, that all prospect of a reconciliation is gone, then, and not until then, will he furnish us with arms, ammunition, and clothing; and not with these only, but he will send his fleets and armies to fight our battles for us; he will form with us a treaty offensive and defensive, against our unnatural mother. Spain and Holland will join the confederation! Our independence will be established! and we shall take our stand among the nations of the earth!' Here he ceased; and Colonel John Overton says, he shall never forget the voice and prophetic manner with which these predictions were uttered, and which have been since so literally verified. Colonel Overton says, at the word independence, the company appeared to be startled; for they had never heard anything of the kind before even suggested."

I think this passage alone, when the roster of "American prophets" shall be made up, will place this first man of our Revolutionary period high on the list of such prophets, and we shall yet have occasion to be as proud of our American prophets as the Jews are of their prophets. Of other manifestations of inspiration in the men who guided the councils of our nation in this Revolutionary period, I may not here speak at length. It is matter of pride, however, that their wisdom was recognized by friends over the sea. Of the first continental congress, the Earl of Chatham, in the British house of lords, said:

"I must declare and avow, that in all my reading and study of history (and it has been my favorite study—I have read Thucydides, and have studied and admired the master states of the world), that for solidity of reasoning, force of sagacity and wisdom of conclusion, under such a complication of circumstances, no nation or body of men can stand in preference to the general congress of Philadelphia."

Whence obtained these men the wisdom that thus challenged the admiration of the first statesman of Great Britain, and of his age, a man of gigantic intellectual powers, of incorruptible integrity, and who devoted the great powers of his mind to the service of his country? Could the wilderness impart much knowledge of principles of government and statesmanship as was manifested in the councils of those American planters, manufacturers and trades people? What books were extant from which they could learn it? Was it the genius of the land they inhabited that taught them statecraft? Was it the spirit of freedom that brooded over the country, over lake and stream and forest that sought self-expression through them? Did the wild waves of the Atlantic, as they broke upon the shingle of New England's rugged coast, hymn civic wisdom into their souls? Let poets and romancers attribute it to what source they will, to me it was the inspiration of God which touched their spirits and gave them understanding.

And not only was that inspiration wisdom to the American councils, but it inspired courage in the presence of defeat and patience that taught their armies to wait for their victory. It gave hope and calm to the turbulent spirit of Washington, and faith and confidence to his companions in arms. It kept alive the fires and patriotism in the breast of the common soldier and quieted the fears of the loved ones left to watch over the homes during the absence of husbands and fathers and sons. It affected all the departments of the great struggle until "Yorktown's sun rose on a nation's banner spread, a nation's freedom won." And the nation of the United States began that career whose achievements are the admiration and marvel of the world.

III.
THE UNIQUE THINGS IN AMERICAN GOVERNMENT.

Let us now consider the second proposition; namely, that the inspiration of those who founded our constitution may be sustained by a consideration of the principles on which our government is founded. That there were republics and federated republics, too, before our own, goes without saying; that the justice of the principle of government by the people had been recognized by masters of the science of civil government is equally true; but never before in the history of the world has there been developed such a highly complex system of government, none in which there has been such a balancing and fair adjustment of powers, will be conceded by every student of history and of civil government. In the first place, the division of the sovereign power of government into three co-ordinate and independent departments, both in the states and in the nation—the executive, the legislative and the judicial departments—is more insisted upon than in any other government that has ever been established. Then, again, in the division of the sovereign power as between the states and the general government it is unique. On the one side the general government is more limited and on the other more extended than in any other republic ever founded. Limited in that the general government is confined to powers expressly conferred upon it by the constitution, while all other powers of government are reserved to the states or to the people, respectively. The side on which its powers are more extended than in any previous confederation is in this, that power is conferred upon the general government to execute its own laws, with its own machinery, and upon all citizens within any one and in all the states. The French philosopher, De Tocqueville, declares that the principle of our republic rested upon "a wholly novel theory, which may be considered as a great discovery in modern political science, and for which there is as yet no specific name." Enlarging upon the subject, he said:

"This constitution, which may at first be confounded with the federal constitutions which have preceded it, rests, in truth, upon a wholly novel theory, which may be considered as a great discovery in modern political science. In all the confederations which preceded the American constitution in 1789, the allied states for a common object agreed to obey the injunctions of a federal government; but they reserved to themselves the right of ordaining and embracing the execution of the laws of the Union. The American states which combined in 1789 agreed that the federal government should not only dictate, but should execute its own enactments. In both cases the right is the same, but the exercise of the right is different, and this difference produced the most momentous consequences. The new word, which ought to express this novel thing, does not yet exist. The human understanding more easily invents new things than new words, and we are hence constrained to employ many improper and inadequate expressions."

Our own national experience proves that it is the adoption of this principle in our system of government which supplies the element of strength that is usually supposed to be lacking in republican forms of government, and makes it possible for a republic to persist, to be strong, and at the same time conserve the freedom of the people.

The principle, however, which most concerns us here today in our deliberations is the great and fundamental principle of our system of government—"the law of laws," as De Tocqueville calls it, the doctrine of the sovereignty of the people—"government of the people, by the people and for the people." This principle is, of course, the foundation not only of our republic but of all republics. It has, however, in our American system received increased emphasis; it has taken on new life; it has become a reality. There are not wanting writers on civil government who say this principle is active in all governments, and, indeed, to some extent, that is true; but for the most part, in modern times, until the establishment of our own government, this principle found expression only "in the purchased suffrages of a few of the satellites of power." At other times "in the votes of the timid or interested minority." Or else it was "discovered in the silence of the people and based on the supposition that the fact of submission establishes the right to govern." But in our system this principle is not barren or concealed; it is recognized by the customs of the people, as well as proclaimed by the laws. "It spreads freely and arrives without impediment at its most remote consequences," as De Tocqueville urges, and it has direct application to the affairs of government. It is a principle that takes government out of the hands of a favored few, and recognizes civil power as resident in the people. It upsets the doctrine of the divine right of kings to rule, and of priests to interfere, only as they may exercise their rights of citizenship in common with their fellow-citizens. That utterance of our Declaration of Independence, which says "governments derive their just powers from the consent of the governed," may seem at first glance to be an unimportant statement, but tremendous consequences draw it, and it was truly revolutionary in its character, as matters stood in the political affairs of the British Empire at the time it was proclaimed. And when we say that we believe that the constitution of our country was established by a divine inspiration, working through the men who formulated it, we should remember that we stand committed to this doctrine of government by the people; and to such of us who hold to a divine inspiration in our constitution, that principle of our government is God-ordained.

Referring to this idea that the constitution of our country is an inspired instrument, I am tempted to believe sometimes that we fail to appreciate the seriousness of that doctrine. We are apt to speak of it too glibly, and as applying to a mass of things that we have never taken the time to analyze and consider in detail. But if we really mean what we say when holding to this view of the constitution being an inspired instrument, then let us remember that we believe that the constitution, not only as a whole, but in its parts, is inspired of God. That is, it was a divine wisdom that recognized the power of civil government as resident in the people. In other words, God ordains, for our country at least, that government shall be by the people; that the sovereign power of government which they ordain and establish shall be divided into its three co-ordinate and independent branches, executive, legislative and judicial; that there shall be a further division of the sovereign powers of government between the states and the general government; that the general government is authorized to exercise only such powers as are expressly conferred upon it by the constitution; that the rest of the sovereign powers of government are reserved to the states and to the people respectively. The theory that the constitution of our country is inspired commits us to the doctrine that there shall be freedom of the press, freedom of speech, separation of church and state, and the freedom, equality and independence of the individual citizen—all these things together and severally are ordained of God; and he who infringes upon any one of these things ordained by our inspired constitution is untrue to that order of things that God has ordained for our government through an inspired constitution.

There is even more than all this to those of us who believe the constitution to be an inspired instrument; for the most of us who believe that believe also that the Book of Mormon is a true history of ancient America; and in that book is recorded an historical incident which has a direct bearing upon the subject we are here considering. It refers to a new element in government by the people; one that we will do well to properly regard. And that is, the direct personal responsibility that the individual carries under a system of government where the people rule. The incident occurs in the alleged reign of Mosiah I at a period that corresponds with the latter half of the second century before Christ. The old king proposed to his people a revolution in the form of government by which monarchy should be abandoned and the republican form of government be established in its place. In urging this revolutionary measure the good king said:

"It is not common that the voice of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe and make it your law to do your business by the voice of the people. And if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of God will come upon you, yea, then is the time he will visit you with great destruction even as he has hitherto visited this land. * * * * And I command you to do these things in the fear of the Lord; and I command you to do these things, and that ye have no king; that if this people commit sins and iniquities, they shall be answered upon their own heads. For behold, I say unto you, the sins of many people have been caused by the iniquities of their kings; therefore their iniquities are answered upon the heads of their kings. And now I desire that this inequality should be no more in this land, especially among this my people; but I desire that this be a land of liberty, that every man may enjoy his rights and privileges alike, so long as the Lord sees fit that we may live and inherit the land; yea, even as long as any of our posterity remains upon the face of the land."

The old king in his passage points to the existence of an important element in government by the people, the moral element; the direct, personal responsibility of the individual for such evils as obtain under government where the people rule. But in order that this element of moral responsibility may be brought into government, it stands to reason that every individual must be free and untrammeled in the exercise of his political duties, in the casting of his vote. Each individual musts have an equal voice in the government. Every man must be a sovereign in the civil institution, and his vote must represent the voice and judgment of a free man. A vote unawed by influence, and uncoerced by any power whatsoever. Less than this would bring the whole scheme of government by the voice of the people into contempt and failure. Under the system of government by the people, in order to retain the moral responsibility of the people in civil affairs, there must be no appeal but to the intelligent judgment of the individual. Each man's act must be the act of a free man; and those who would corrupt the electorate of a government where the people rule, or sway it by any other force than by an appeal to reason, would destroy this element of personal, moral responsibility in civil government, and in the case of those of us who accept this book from which I am quoting—if we would appeal to any other force than to that of reason, we would be setting ourselves against an order of things that God has ordained.

This old king of whom I am speaking manifested wisdom in another respect. His suggestion of this change from a monarchy to a republic carried with it the provision that the change should not go into effect until the time of his death. He would remain king so long as he lived; then the rule by the voice of the people should begin. Was the old monarch conscious that it would be difficult to inaugurate this rule of the people while he yet lived? That there would be those who would seek to know his desires, then proclaim them, influence the minds of the electorate, and thus still have Mosiah's rule instead of government by the people? I do not know how far these thoughts may have been the thoughts of the king; but surely he removed grave difficulties from the institution of his newly conceived form of government for his people by putting off its inauguration until after his death. For sure it is that the desires of one so esteemed, so wise and unselfish, would have had such influence that his wishes, howsoever expressed, would have been followed by the people, and in a measure the end of his proposed revolution would have been thwarted.

These reflections bring to my recollection the words of an American writer (Orville Dewey) whose works I learned to esteem in the early days of my reading. Especially did I admire the following passage on what the character of a free people should be, from his essay on "Human Life:"

"Liberty gentlemen, is a solemn thing—a welcome, a joyous, a glorious thing, if you please; but it is a solemn thing. A free people must be a thoughtful people. The subjects of a despot may be reckless and gay if they can. A free people must be serious; for it has to do the greatest things that ever was done in the world—to govern itself. That hour in human life is most serious when it passes from parental control into free manhood; then must the man bind the righteous law upon himself, more strongly than father or mother ever bound it upon him. And when a people leaves the leading-strings of prescriptive authority, and enters upon the ground of freedom, that ground must be fenced with law; it must be tilled with wisdom; it must be hallowed with prayer. The tribunal of justice, the free school, the holy church must be built there, to entrench, to defend and to keep the sacred heritage. * * * In the universe there is no trust so awful as moral freedom; and all good civil freedom depends upon the use of that. But look at it. Around every human, every rational being, is drawn a circle; the space within is cleared from obstruction, or, at least, from all coercion; it is sacred to the being himself who stands there; it is secured and consecrated to his own responsibility. May I say it?—God himself does not penetrate there with any absolute, any coercive power! He compels the winds and waves to obey him; he compels animal instincts to obey him; but he does not compel men to obey. That sphere he leaves free; he brings influences to bear upon it; but the last, final, solemn, infinite question between right and wrong, he leaves to man himself. Ah! instead of madly delighting in his freedom, I could imagine a man to protest, to complain, to tremble that such a tremendous prerogative is accorded to him. But it is accorded to him, and nothing but willing obedience can discharge that solemn trust; nothing but a heroism greater than that which fights battles, and pours out its blood on its country's altar—the heroism of self-renunciation and self-control. Come that liberty! I invoke it with all the ardor of the poets and orators of freedom; with Spenser and Milton, with Hampden and Sydney, with Rienzi and Dante, with Hamilton and Washington, I invoke it. Come that liberty! Come none that does not lead to that! Come the liberty that shall strike off every chain, not only of iron, and iron-law, but of painful constriction, of fear, of enslaving passion, of mad self-will; the liberty of perfect truth and love, of holy faith and glad obedience!"

I trust this consideration of some of the details that enter into the idea that our constitution is a divinely inspired instrument, will bring home to us more emphatically the seriousness of that declaration, as also that it will bring to us the realization of our responsibilities that we sustain as free men, as sovereigns in a free government. I trust, however, that you will not think I am calling attention to these matters because I believe there will be any failure on the part of the people of our great republic to perpetuate these institutions so vital to our system of government. I cannot believe that our nation was brought into existence under the circumstances that attended upon its birth to end at last in failure. On the contrary, I am persuaded that the time has fully come for the establishment in this world, in some permanent way, government by the people. That the reign of tyrants is ended and that the rule of the people has begun, and will remain. The people of our country, especially the people of our state, I trust, and believe, will stand for the great principles that will perpetuate free institutions; that there shall be in our country "equal and exact justice to all men, of whatever state or persuasion, religious or political;" that our nation shall continue as an indissoluble union of indestructible states; that "the state governments shall be supported in all their rights as the most competent administration for our domestic concerns, and the surest bulwark against anti-republican tendencies;" that the general government "shall be preserved in its whole constitutional vigor as the sheet anchor of our peace at home and safety abroad;" that a "jealous care shall be exercised of the right of election by the people"—unawed by influence, uncoerced by any power other than an appeal to reason; that "absolute acquiescence shall be maintained in the decision of the majority, the vital principle of republics;" also "the supremacy of the civil over military authority;" the "diffusion of information and the arraignment of all abuses at the board of public reason; freedom of the press and freedom of person"^[1]—all these shall be maintained, and with these principles maintained we may be assured that free government will not perish from among men.

[Footnote 1: The reader will, of course, recognize these quoted members of the concluding sentence as excerpts from Jefferson's First Inaugural Address.]