The Seer
All ye inhabitants of the world, and dwellers on the earth,
See Ye, when He lifteth up an Ensign on the Mountains. --Isaiah xviii, 3.
Vol. 1. January, 1853. No. 1.
ORSON PRATT, Editor,
Washington City, D. C.
DECEMBER 21, 1852.
This has divided into two parts due to the length of the book. The following is Part 1.
PROSPECTUS OF "THE SEER."
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THE SEER is a title assumed for this Periodical in commemoration of JOSEPH SMITH, the great SEER of the last days, who, as an instrument in the hands of the Lord, laid the foundation of the Kingdom of God, preparatory to the second coming of the Messiah to reign with universal dominion over all the Earth.
The pages of the SEER will be mostly occupied with original matter, illucidating [sic] the doctrines of the Church of Jesus Christ of Latter Day Saints, as revealed in both ancient and modern Revelations. The Prophecies, relating to the grand and remarkable events of the last days, will be carefully examined and unfolded. The doctrine of Celestial Marriage, or Marriage for all eternity, as believed and practised [sic] by the Saints in Utah Territory, will be clearly explained. The views of the Saints in regard to the ancient Patriarchal Order of Matrimony, or Plurality of Wives, as developed in a Revelation, given through JOSEPH, the SEER, will be fully published. The Celestial origin and pre-existence of the spirits of men--their first estate or probation in a previous world--the great benefits, derived by descending from Heaven, and entering fleshly tabernacles, and keeping the laws of their second estate, and their final redemption and exaltation, as Gods, in their future state--are subjects which will, more or less, occupy the pages of the SEER.
It is hoped that the President elect, the Hon. Members of Congress, the Heads of the various Departments of the National Government, the high-minded Governors and Legislative Assemblies of the several States and Territories, the Ministers of every Religious denomination, and all the inhabitants of this great Republic, will patronize this Periodical, that through the medium of our own writings they may be more correctly and fully informed in regard to the peculiar doctrines, views, practices, and expectations of the Saints who now flourish in the Mountain Territory, and who will eventually flourish over the whole Earth. And we say to all nations, subscribe for the SEER, and we promise you a True and Faithful description of all the principal features, characterizing this great and last "dispensation of the fulness of times."
The SEER will be published Monthly, at $1 per annum, in advance.
ORSON PRATT, Editor,
Washington City, D. C.
DECEMBER 21, 1852.
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First Epistle of ORSON PRATT to the Saints scattered throughout the United States and British Provinces--Greeting:
DEAR BRETHERN: Having been appointed by the First Presidency with the sanction of a special Conference of the Church of Jesus Christ of Latter Day Saints, held in Great Salt Lake City on the 28th of August, 1852, to preside over the Saints throughout the United States and British Provinces in North America; in accordance therewith, I have left my family and my home in the peaceful vales of the mountains; and, after crossing the wild desert plains which intervene between the happy land of the Saints and the Gentile lands of strife and wickedness, I find myself within the field of my mission: that the Saints may more fully learn the nature of my mission among them, I will insert the following:
LETTER OF APPOINTMENT.
This certifies that Professor Professor Orson Pratt of the University of Deseret, one of the Apostles of the Church of Jesus Christ of Latter-Day Saints, is appointed by us, with the sanction of the special Conference, convened in this city on the twenty-eighth day of August, A. D. One Thousand Eight Hundred and Fifty-two, to preside over the affairs of the Church throughout the United States and the British Provinces in North America; and also, to write and Publish Periodicals, Pamphlets, Books, &c., illustrative of the principles and doctrines of the Church, and to do all other things necessary for the advancement of the work of the Lord among all nations ELDER PRATT is authorized and required to receive and collect tithing of the Saints through all his field of labors: and we request the Elders and other officers and members of the Church to give diligent heed to his counsels as the words of life and salvation, and assist him to funds to enable him to travel, print, establish book agencies, and perform all other duties of his calling, and the blessings of our Father in Heaven shall rest upon them. BRO. PRATT is one of the Perpetual Emigrating Fund Company, and is hereby appointed and authorized to act as Traveling-Agent in the United States and British Provinces in North America, and he is instructed to collect, and disburse and aid to promote the emigration of poor Saints to the valleys of the mountains.
BRO. ORSON PRATT is too well and favorably known to need any testimonial further than his own presence and acquaintance to secure the esteem and confidence of all among whom his lot may be cast. His acquirements and attainments are of the highest order, and possessing, as he eminently does, every requisite of an honorable and high-minded gentleman, we take great pleasure in recommending him to the kindness and consideration of all good men.
BRIGHAM YOUNG,
HEBER C. KIMBALL,
WILLARD RICHARDS,
Presidency of said Church.
Signed and sealed at Great Salt Lake City, U. T., Sept. 13, 1852.
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The principal features of my mission are contained in the foregoing letter; but ever feeling a deep interest in the welfare of the saints, you will permit me, through the medium of this epistle to impart to you such instructions as the Holy Spirit may whisper to my mind. I wish to ask the saints who still remain scattered abroad, Do you enjoy as great a measure of the Spirit of God as when you were first baptized into this kingdom? Or are your minds barren? Your understandings unfruitful? Your souls in darkness? and your feelings cold and indifferent towards the great work which you have embraced, and which once made you joyful and happy? If this be your condition, it is of the utmost importance that you know the causes of these unhappy changes in your feelings. Is it because the Lord has changed and forgotten to be gracious? Is it because the fulness of his gospel does not produce the same effects or happiness now, as it did in ancient times? Is it because the Book of Mormon, or any of the Revelations given through Joseph, the Seer, have failed to accomplish those purposes for which they were sent? Is it because the saints have passed through great tribulation, and have been driven from city to city, from State to State, and finally banished from this great Republic to seek a home in the wild glens of the Rocky Mountains? Is it because God has forsaken his people and will no longer show them mercy? No, verily, no; none of these causes have conspired to drive away the Comforter from your hearts, or to envelope you in darkness, or to make you cold, and indifferent, and unhappy. But the principal cause of your unpleasant and unhappy state of mind, is your own disobedience to one of the most important commands which God has given to his people in this last dispensation, namely: to flee out of Babylon, and gather themselves together, and stand in holy places, that they may escape the plagues and desolating scourges which the Lord has decreed to pour out upon the nations, because of their great sins and wickedness which continually cry unto the heavens for vengeance. Can any saint neglect so important a command, when it is within their power to keep it, and still be justified, and retain the peaceable Spirit of the Lord? No: the Spirit of the Lord is grieved with such, and will, by degrees, withdraw from them, and they will grope in the dark, and be liable to be overcome by temptation, and be led captive by the will of the Devil: such ones, not having the Spirit that leads into all truth, are liable to be deceived by the doctrines of men and Devils; for the Lord will frequently suffer strong delusions to overpower such that their damnation may be the greater, because they profess to know the Lord, and yet will not obey Him. Remember the word of the Lord which came by the mouth of Joseph, the Seer, saying, "Hearken and hear, O ye my people, saith the Lord and your God, ye whom I delight to bless with the greatest blessings, ye that hear me; and ye that hear me not, will I curse, that have professed my name, with the heaviest of all cursings." Have you hearkened to the word of God? Have you exerted yourselves to the utmost to flee from Babylon? If not, no wonder that you are in darkness--no wonder that the peaceable Spirit has been grieved from your bosom. Repent, therefore, speedily, and obey the. voice of the Lord and gather yourselves among his people, lest the destroyer lay hold upon you in an hour you think not, and you perish in disobedience, and your name be cut off from the generations of Zion. If you will awake from the slumber of death which has seized upon you, and use every exertion to obey the voice of the Lord your God, His anger shall be turned away from you, and He will show you mercy, and His Spirit shall be restored unto you again, and His hand shall be stretched out over you to shield and protect you, and to gather you even as a hen gathereth her chickens under her wings to save them from the approaching storms; so shall the Lord your God save you, and comfort your hearts, and make you to sing with joy and gladness, and you shall be His people, and He will be the Lord your God. Awake then, O awake! flee to the mountains for refuge! For a day of trouble is at hand--a day of fierce battle and warn day of mourning and lamentation for widows and orphans whose husbands and fathers shall fall in battle: it shall be the day of the Lord's controversy for His people--a day of recompence [sic] for the innocent blood of prophets and saints which has been shed among this nation.
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The time is drawing nigh for these things to be fulfilled; for this nation have rejected the Book of Mormon, which the Lord brought forth by the ministering of Angels, and sent unto them by the hands of His servants; they have rejected the Church of Christ which the Lord God in mercy established in their midst; they have suffered His Saints to be trampled upon by mobs, to be scourged, afflicted, abused, driven from their homes, deprived of the most sacred rights of American citizenship, and finally to be banished from their midst, and obliged to seek refuge in the solitary wilds and deserts of the Rocky Mountains. They have closed their doors, their synagogues, their eyes, and their hearts against one of the most glorious and important messages that ever saluted the ears of mortals; they have suffered one of the greatest, most renowned, and most celebrated prophets that ever lived upon the earth to be murdered in cold blood, without bringing the murderers to justice; they have suffered scores of innocent men, women, and children to be tortured, shot down, and butchered, in open day, by beings who afterwards boasted of their horrid deeds, and yet, no means are instituted to bring these guilty wretches to punishment. Does not the blood of the Saints and of prophets cry aloud to the Heavens for vengeance? And shall this nation escape the judgments decreed against them? And will the Almighty forbear to execute the vengeance written? Verily No. For in December, 1833, the word of the Lord came through JOSEPH, the SEER, concerning His Saints who had been driven from their homes in Jackson Co., Missouri, saying:
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"Let them importune at the feet of the judge; and if he heed them not let them importune at the feet of the Governor; and if the Governor heed them not, let them importune at the feet of the President; and if the President heed them not, then will the Lord arise and come forth out of His hiding place, and in His fury vex the nation, and in His hot displeasure, and in His fierce anger, in His time, will cut off those wicked, unfaithful, and unjust stewards, and appoint them their portion among hypocrites and unbelievers; even in outer darkness, where there is weeping, and wailing, and gnashing of teeth. Pray ye, therefore, that their ears may be opened unto your cries, that I be may merciful unto them, that these things may not come upon them." (Book of Covenants, page 282, English edition.)
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For nineteen years the Saints have importuned, according to this commandment. But have they obtained redress? No. The Judges and the Governor of the State of Missouri, instead of redressing our wrongs, suffered us, under the force of arms, to be killed, immured in dungeons, and banished from the State. The President, instead of restoring us to our homes and lands which we purchased of the National Government, suffered us to be deprived of the dearest rights of American citizenship, and to be banished by the force of arms from this great Republic to seek refuge among hostile savages in the barren wastes of the snowy mountains. The cries and importunities of the Saints for redress and protection, were met with the cold reply, "Your cause is just, but we have no power to protect you." The Saints have long cried unto the Lord that He would open the ears and soften the hearts of the Rulers and Authorities of our country that they might execute justice and right in behalf of the suffering, downtrodden, exiled citizens of this great Republic, who have been, by the force of arms, driven into banishment. But their ears are closed to our cries, their eyes are shut to our sufferings, and their hearts hardened against the mourning and lamentations of widows and orphans, whose husbands and fathers have been cruelly martyred for the testimony of Jesus, and for the word of God. The cup of the iniquity of this nation is nearly full; and woe unto them, when the time shall come that they are fully ripe in their abominations, for they shall utterly perish from off the face of this choice land, and the land shall be left empty and desolate--yea, their cities shall be destroyed, and their houses shall be desolate. "For the Lord shall rise up as in mount Perazim; He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act." (Isa. 28:21.) Yea, He shall destroy and lay waste, and none shall hinder.
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I will again say to the Saints scattered abroad in this land, do you wish deliverance in the day of trouble? If you do, arise and flee to the mountains, and prepare for the day of the Lord, for it is near. Let all the children of Zion go up into the mountains; for thus said the prophet, Isaiah, in his prophetic exhortation to the Zion of the last days, "O Zion, that bringest good tidings, get thee up into the high mountain." For "behold, the Lord God will come with strong hand, and His arm shall rule for Him: behold, His reward is with Him and His work before Him. He shall feed His flock like a shepherd: He shall gather the lambs with His arm, and carry them in His bosom." ( Isa. 40:9--11 Isaiah clearly saw that before the second coming of the Lord, to rule "with a strong hand," that Zion would be required to "get up into the high mountain." Many of the children of Zion have fulfilled this exhortation of Isaiah; and! now say to the balance of her children, "GET THEE UP INTO THE HIGH MOUNTAIN," and sanctify yourselves that you may be as an ensign upon the mountains--a standard for the people unto whom the meek and virtuous of all nations shall flow. For thus said the prophet Isaiah, "He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth." (Isaiah 11: 12.) This ensign remember was not to be set up in Palestine, where Isaiah lived at the time he delivered the prophecy, but it was to be set up "from afar," or at a great distance from that country: hence, he says, again, "And He will lift up ensign to the nations from far, and will hiss unto them from the end of the earth: and behold, they shall come with speed swiftly." (Isa. 5:26.) Four things are clearly predicted in this passage;--First, An ensign is to be lifted up to the nations by the Lord, Himself; secondly, this ensign was to be lifted up, not in the country where Isaiah dwelt, but in a far country; thirdly, when this ensign should be set up, the Lord should hiss unto the nations, not from Palestine, but "from the ends of the earth," clearly indicating a message that should hiss forth from that distant country for the benefit of all nations; and lastly, a people from among these nations, should "come with speed swiftly," not by the slow process of travelling [sic] to which the ancients were accustomed, but "they shall come with speed swiftly," indicating, no doubt, the powerful agency of steam by which that people should be gathered from among the nations speedily swiftly unto the standard or ensign lifted up. This standard or ensign was not to be raised among Judah or Israel, but among the Gentiles, for the benefit of both Israel and Judah; for then, as Isaiah says, in the foregoing quotation, both Israel and Judah will be gathered. That this standard was to be raised among the Gentiles, instead of Israel, is clearly predicted in another passage, as follows:--" Thus saith the Lord God, behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders." (Isaiah 49:22.) That this standard or ensign was not only to be set up by the Lord God, among the Gentiles, but that it was also to be lifted up on the mountains is also predicted by Isaiah as follows:--"All ye inhabitants of the world, and dwellers on the earth, SEE YE, WHEN HE LIFTETH UP AN ENSIGN ON THE MOUNTAINS; and when He bloweth a trumpet, hear ye." For afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, He shall both cut off the sprigs with pruning hooks, and take away and cut down the branches. They shall be left together unto the fowls of the mountains, and to the beasts of the earth; and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them. In that time shall the present be brought unto the Lord of Hosts of a people scattered and pealed, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of the Lord of Hosts, the Mount Zion." (Isaiah 18: 3, 5, 6, 7.) The place, then, for the lifting up of the ensign is to be "on the mountains," and that too just before "the harvest" or the end of the wicked world, when the Lord is to destroy a certain nation under the name of the tour grape, and they are to be left unburied for the fowls and beasts to summer and winter upon them. It will be perceived also, that "all the inhabitants of the world, and the dwellers on the earth," are called upon to both see and hear, when the Lord lifts up that ensign on the mountains.
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Under a deep sense of the important events which await this generation, I beg of Zion to bear with me, while I repeat again the prophetic exhortation of Isaiah--" O Zion, that bringest good tidings, Get thee up into the high mountain." Tarry not, lest you fall among the wicked, and are deprived of the blessings which the Lord has decreed to pour out upon Zion.
That Zion was to occupy an elevated position on the earth, is still further evident from the word of the Lord which came through Joseph, the Seer, in September, 1831, saying, "Behold I, the Lord, have made my church in these last days like unto a judge sitting on a HILL, or in a HIGH PLACE, to judge the nations; for it shall come to pass that the inhabitants of Zion shall judge all things pertaining to Zion; and liars and hypocrites shall be proved by them, and they who are not apostles and prophets shall be known. And even the bishop, who is a judge, and his counsellors [sic], if they are not Faithful in their stewardships, shall be condemned, and others shall be planted in their stead; for behold, I say unto you that Zion shall flourish, and the glory of the Lord shall be upon her, and she shall be an Ensign unto the people, and there shall come unto her out of every nation under Heaven. And the day shall come when the nations of the earth shall tremble because of her, and shall fear because of her terrible ones. The Lord hath spoken it. Amen." (Book of Covenants, page 156.)
In this extract the Lord predicted that Zion should "be an Ensign unto the people," "sitting on a hill or in a High Place" and that she should flourish. In another revelation, given through Joseph, the Seer, to James Covill in January 1831, the Lord says, "Thou art called to labor in my vineyard and to build up my church, and to bring forth Zion, that it may rejoice upon the HILLS and flourish." (Doc. and Cov., page 212. And in March, 1831, the word of the Lord, again, came unto Joseph, the Seer, saying, "Before the great day of the Lord shall come, Jacob shall flourish in the wilderness, and the Lamanites" ( meaning the American Indians) "shall blossom as the rose. Zion shall flourish upon the hills, and rejoice in the mountains, and shall be assembled together unto the place which I have appointed" (page 218.) Thus we see that twenty-two years ago, it was foretold in great plainness that Zion should flourish and rejoice upon the hills and mountains; when these prophecies were given, we did not know, for many years, how nor when the Lord intended to fulfil them, but fifteen years after the prediction, the Lord suffered our enemies to rise against us. and we were driven by the force of arms from these States, and were obliged to flee to the mountains for refuge; thus, in an unexpected manner, Zion is placed in her appropriate position, and is truly beginning to flourish and rejoice upon the hills and mountains according to the predictions of Joseph, the prophet, and according to many predictions of the ancient prophets. O how wonderful are the dealings of God with His people! And how marvelously does He fulfil the words of inspiration! Though the Heavens and Earth pass away, yet the word of the Lord, spoken through Joseph, the Seer, shall not pass away, but every jot and tittle that has not already come to pass, shall be fulfilled in its time and season.
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The Saints in the States and British Provinces are respectfully invited to become subscribers to this periodical, that through its pages they may learn more perfectly their duties, and have a knowledge of the times, and seasons, and purposes of the Most High in regard to the generation in which they live. Those who intend emigrating to the mountains, during the coming season, can, by notifying us of their intentions, have their paper sent by the mail to Utah. Where there are branches of the Church, we suggest that they appoint among themselves an agent, and have the whole number, taken in the branch, sent in one package to their agent; this arrangement will save us much trouble which would otherwise arise by being obliged to forward to each individual.
The Saints are likewise informed that we shall have constantly on hand for sale, at wholesale and retail, all the various works, mentioned in the catalogue, published on the last page of the Seer.
All these publications should be in the houses of all the saints, and should be diligently read, that they may be well instructed in all the great principles of eternal salvation, that through their faithfulness to the same they may enter into the fulness of celestial glory. With the most anxious desire for your welfare, I subscribe myself your humble servant and brother in the bonds of the gospel Covenant.
ORSON PRATT.
WASHINGTON, Dec. 20, 1852.
CELESTIAL MARRIAGE:
A REVELATION ON THE PATRIARCHAL ORDER OF MATRIMONY, OR PLURALITY OF WIVES.
Given to Joseph Smith, the Seer, in Nauvoo, July 12th, 1843.
1. Verily thus saith the Lord, unto you my servant Joseph, that inasmuch as you have enquired of my hand, to know and understand wherein I the Lord justified my servants, Abraham, Isaac, and Jacob; as also Moses, David, and Solomon, my servants, as touching the principle and doctrine of their having many wives, and concubines: Behold! and lo, I am the Lord thy God, and will answer thee as touching this matter Therefore. prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them. must obey the same; for behold! I reveal unto you a new and an everlasting covenant, and if ye abide not that covenant, then are ye damned; for no one can reject this covenant, and be permitted to enter into my glory; for all who will have a blessing at my hands, shall abide the law which was appointed for that blessing, and the conditions thereof, as was instituted from before the foundations of the world: and as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof, must, and shall abide the law, or he shall be damned, saith the Lord God.
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2. And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is annointed [sic], both as well for time and for all eternity, and that too most holy, by revelation and commandment, through the medium of mine annointed [sic], whom! have appointed on the earth to hold this power, (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time, on whom this power and the keys of this priesthood are conferred,) are of no efficacy, virtue, or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead.
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3. Behold! mine house is a house of order, saith the Lord God, and not a house of confusion. Will I accept of an offering, saith the Lord, that is not made in my name! Or, will I receive at your hands, that which I have not appointed! And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was! I am the Lord thy God, and I give unto you this commandment, that no man shall come unto the Father, but by me, or by my word which is my law, saith the Lord; and everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God: for whatsoever things remaineth, are by me; and whatsoever things are not by me, shall be shaken and destroyed.
4. Therefore, if a man marry him a wife in the world, and he marry he, not by me, nor by my word; and he covenant with her, so long as he is in the world, and she with him, their covenant and marriage is not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world; therefore, when they are out of the world, they neither marry, nor are given in marriage. but are appointed angels in heaven, which angels are ministering servants, to minister for those, who are worthy of a far more, and an exceeding. and an eternal weight of glory; for these angels did not abide my law, therefore they cannot be enlarged, but remain separately and, singly, without exaltation, in their saved condition, to all eternity, and from henceforth are not Gods, but are angels of God forever and ever.
5. And again, verily I say unto your if a man marry a wife, and make a covenant with her for time, and for all eternity, if that covenant is not by me, or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have annointed [sic] and appointed unto this power, then it is not valid, neither of force, when they are out of the world, because they are not joined by me, saith the Lord, neither by my word; when they are out of the world, it cannot be received there, because the angels and the Gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory, for my house is a house of order, saith the Lord God.
6. And again, verily I say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is annotated, unto whom I have appointed this power, and the keys of this priesthood, and it shall be said unto them, ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights, and depths, then shall it be written in the Lamb's Book of Life, that he shall commit no murder, whereby to shed innocent blood; and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things. whatsoever my servant hath put upon them, in time, and through all eternity; and shall be of full force when they are out of the world, and they shall pass by the angels, and the Gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of ,he seeds forever and ever.
7. Then shall they be Gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all. because all things are subject unto them. Then shall they be Gods, because they have all power, and the angels are subject unto them.
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8. Verily, verily I say unto you, except ye abide my law, ye cannot attain to this glory; for strait is the gate, and narrow the way, that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world, neither do ye know me. But if ye receive me in the world then shall ye know me, and shall receive your exaltation, that where I am, ye shall be also. This is eternal lives to know the only wise and true God, and Jesus Christ whom he hath sent. I am He. Receive ye, therefore, my law. Broad is the gate, and wide the way that leadeth to the deaths; and many there are that go in thereat; because they receive me not, neither do they abide in my law.
9. Verily, verily I say unto you, if a man marry a wife according to my word, and they are sealed by the Holy Spirit of promise, according to mine appointment, and he or she shall commit any sin or transgression of the new and everlasting covenant whatever, and all manner of blasphemies, and if they commit no murder, wherein they shed innocent blood,--yet they shall come forth in the first resurrection, and enter into their exaltation, but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan, unto the day of redemption, saith the Lord God.
10. The blasphemy against the Holy Ghost, which shall not be forgiven in the world, nor out of the world; is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death, after ye have received my new and everlasting covenant. saith the Lord God; and he that abideth not this law, can in no wise enter into my glory, but shall be damned, saith the Lord.
11. I am the Lord thy God, and will give unto thee the law of my Holy Priesthood, as was ordained by me, and my Father, before the world was. Abraham received all things, whatsoever he received, by revelation and commandment, by my word, saith the Lord and hath entered into his exaltation, and sitteth upon his throne.
12. Abraham received promises concerning his seed, and of the fruit of his loins,--from whose loins ye are, viz, my servant Joseph,--which were to continue, so long as they were in the world; and as touching Abraham and his seed, out of the world, they should continue; both in the world and out of the world should they continue as innumerable as the stars; or, if ye were to count the sand upon the sea-shore, ye could not number them. This promise is yours, also, because ye are of Abraham, and the promise was made unto Abraham, and by this law are the continuation of the works of my Father, wherein he glorifieth himself. Go ye, therefore, and do the works of Abraham; enter ye into my law, and ye shall be saved. But if ye enter not into my law, ye cannot receive the promises of my Father, which he made unto Abraham.
13. God commanded Abraham, and Sarah gave Hagar to Abraham. to wife. And why did she do it? Because this was the law, and from Hagar sprang many people. This, therefore, was fulfilling, among other things, the promises. Was Abraham, therefore, under condemnation? Verily, I say unto you, Nay; for I the Lord commanded it. Abraham was commanded to offer his son Isaac; nevertheless, it was written thou shalt not kill. Abraham however, did not refuse, and it was accounted unto him for righteousness.
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14. Abraham received concubines, and they bare him children, and it was accounted unto him for righteousness, because they were given unto him, and he abode in my law: as Isaac also, and Jacob did none other things than that which they were commanded; and because they did none other things than that which they were commanded, they have entered into their exaltation, according to the promises, and sit upon thrones; and are not angels, but are Gods. David also received many wives and concubines, as also Solomon, and Moses my servant; as also many others of my servants, from the beginning of creation until this time; and in nothing did they sin, save in those things which they received not of me.
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15. David's wives and concubines were given unto him, of me, by the hand of Nathan. my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me, save in the case of Uriah and his wife; and, therefore, he hath fallen from his exaltation, and received his portion; and he shall not inherit them out of the world; for I gave them unto another, saith the Lord.
16. I am the Lord thy God, and I gave unto thee, my servant Joseph, an appointment, and restore all things; ask what ye will. and it shall be given unto you, according to my word; and as ye have asked concerning adultery, verily, verily I say unto you, if a man receiveth a wife in the new and ever. lasting covenant. and if she be with another man, and I have not appointed unto her by the holy annointing [sic], she hath committed adultery, and shall be destroyed. If she be not in the new and everlasting covenant and she be with another man, she has committed adultery; and if her husband be with another woman, and he was under a vow, he hath broken his vow, and hath committed adultery; and if she hath not committed adultery, but is innocent, and hath not broken her vow, and she knoweth it, and I reveal it unto you, my servant Joseph, then shall you have power, by the power of my Holy Priesthood, to take her, and give her unto him that hath not committed adultery, but hath been faithful, for he shall be made ruler over many; for I have conferred upon you the keys and power of the priesthood. wherein I restore all things, and make known unto you, all things, in due time.
17. And verily, verily I say unto you, that whatsoever you seal on earth, shall be sealed in heaven; and whatsoever you hind on earth, in my name, and by my word, saith the Lord, it shall be eternally bound in the heavens; and whosesoever sins you remit on earth, shall be remitted eternally in the heavens; and whosesoever sins you retain on earth, shall be retained in heaven.
18. And again. verily I say, whomsoever you bless, I will bless; and whomsoever you curse. I will curse, saith the Lord; for I, the Lord, am thy God.
19. And again, verily I say unto you, my servant Joseph, that whatsoever you give on earth, and to whomsoever you give any one on earth, by my word, and according to my law, it shall be visited with blessings, and not cursings, and with my power, saith the Lord, and shall be without condemnation on earth, and in heaven; for I am the Lord thy God, and will be with thee even unto the end of the world, and through all eternity: for verily, I seal upon you, your exaltation, and prepare a throne for you in the kingdom of my Father, with Abraham, your father. Behold, I have seen your sacrifices, and will forgive all your sins; I have seen your sacrifices, in obedience to that which I have told you: go, therefore, and I make a way for your escape, as I accepted the offering of Abraham, of his son Isaac.
20. Verily I say unto you, a commandment I give unto mine handmaid, Emma Smith, your wife, whom I have given unto you, that she stay herself, and partake not of that which I commanded you to offer unto her; for I did it, saith the Lord, to prove you all, as I did Abraham; and that I might require an offering at your hand, by covenant and sacrifice: and let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, and who are virtuous and pure before me; and those who are not pure and have said they were pure, shall be destroyed, saith the Lord God; for I am the Lord thy God, and ye shall obey my voice; and I give unto my servant Joseph, that he shall be made ruler over many things, for he hath been faithful over a few things, and from henceforth I will strengthen him.
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21. And I command mine hand maid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment, she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her if she abide not in my law; but if she will not abide this commandment, then shall my servant Joseph do all things for her, even as he hath said; and I will bless him, and multiply him, and give unto him an hundred fold in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds. And again, verily I say, let mine handmaid forgive my servant Joseph his trespasses, and then shall she be forgiven her trespasses, wherein she hath trespassed against me; and I the Lord thy God will bless her, and multiply her, and make her heart to rejoice.
22. And again, I say, let not my servant Joseph put his property out of his hands, lest an enemy come and destroy him, for Satan seeketh to destroy; for I am the Lord thy God, and he is my servant; and behold! and lo, I am with him, as I was with Abraham, thy father, even unto his exaltation and glory.
23. Now as touching the law of the priesthood, there are many things pertaining thereunto. Verily, if a man be called of my Father, as was Aaron, by mine own voice, and by the voice of him that sent me, and I have endowed him with the keys of the power of this priesthood, if he do anything in my name, and according to my law, and by my word, he will not commit sin, and I will justify him. Let no one, therefore, set on my servant Joseph; for I will justify him; for he shall do the sacrifice which I require at his hands, for his transgressions, saith the Lord your God.
24. And again, as pertaining to the law of the priesthood;--if any man espouse a virgin, and desire to espouse another, and the first give her consent; and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified: he cannot commit adultery, for they are given unto him; for he cannot commit adultery with that, that belongeth unto him, and to none else: and if he have ten virgins given unto him by this law, he cannot commit adultery; for they belong to him; and they are given unto him;--therefore is he justified. But if one, or either or the ten virgins, after she is espoused, shall be with another man, she has committed adultery, and shall be destroyed; for they are given unto him to multiply and replenish the earth, according to my commandment, and to fulfil the promise which was given by my Father before the foundation of the world; and for their exaltation in the eternal worlds, that they may bear the souls of men; for herein is the work of my Father continued, that he may be glorified.
25. And again, verily, verily I say unto you, if any man have a wife who holds the keys of this power, and he teaches unto her the law of my priesthood, as pertaining to these things; then shall she believe, and administer unto him, or she shall be destroyed, saith the Lord your God; for I will destroy her; for I will magnify my name upon all those who receive and abide in my law. Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things, whatsoever I the Lord his God will give unto him, because she did not believe and administer unto him, cording to my word; and she then becomes the transgressor, and he is exempt from the law of Sarah, who administered unto Abraham according to the law, when I commanded Abraham to take Hagar to wife.--And now, as pertaining to this law,--verily, verily I say unto you, I will reveal more unto you, hereafter; therefore, let this suffice for the present.--Behold, I am Alpha and Omega:--AMEN."
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PLURALITY OF WIVES is a doctrine very popular among most of mankind at the present day. It is practiced by the most powerful nations of Asia and Africa, and by numerous nations, inhabiting the Islands of the sea, and by the Aboriginal nations of the great Western Hemisphere. The one wife system is confined principally to a few small nations, inhabiting Europe and to those who are of European origin, inhabiting America. It is estimated by the most able historians of our day that about four-fifths of the population of the globe, believe and practice, according to their respective laws, the doctrine of a Plurality of Wives. If the popularity of a doctrine is in proportion to the numbers who believe in it, then it follows that the Plurality system is four times more popular among the inhabitants of the earth, than the one wife system.
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Those nations who practice the Plurality doctrine consider it as virtuous and as right for one man to have many wives, as to have one only. Therefore, they have enacted laws, not only giving this right to their citizens, but also protecting them in it. and punishing all those who infringe upon the chastity of the marriage covenant by committing adultery with any one of the wives of his neighbor. Those nations do not consider it possible for a man to commit adultery with any one of those women to whom he has been legally married according to their laws. The posterity raised up unto the husband through each of his wives, are all considered to be legitimate, and provisions are made in their laws for those children, the same as if they were the children of one wife. Adulteries, fornications, and all unvirtuous conduct between the sexes, are severely punished by them. Indeed, Plurality among them is considered, not only virtuous and right, but a great check or preventative against adulteries and unlawful connections which are among the greatest evils with which nations are cursed, producing a vast amount of suffering and misery, devastation and death; undermining the very foundations of happiness, and destroying the frame-work of society, and the peace of the domestic circle.
Some of the nations of Europe who believe in the one wife system have actually forbidden a plurality of wives by their laws; and the consequences are that the whole country among them is overrun with the most abominable practices? adulteries and unlawful connections prevail through all their villages, towns, cities, and country places to a most fearful extent. And among some of these nations these sinks of wickedness, wretchedness, and misery, are licensed by law; while their piety would be wonderfully shocked to authorize by law the Plurality system, as adopted by many neighboring nations.
The Constitution and laws of the United Sates, being founded upon the principles of freedom, do not interfere with marriage relations, but leave the nation free to believe in and practice the doctrine of a Plurality of wives, or to confine themselves to the one wife system just as they choose. This is as it should be; it leaves the conscience of man untrammeled, and so long as he injures no person, and does not infringe upon the rights of others, he is free by the Constitution to marry one wife, or many, or none at all, and becomes accountable to God, for the righteousness or unrighteousness of his domestic relations.
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The Constitution leaves the several States and Territories to enact such laws as they see proper in regard to Marriages, provided that they do not infringe upon the rights of conscience and the liberties guaranteed in that sacred document. Therefore, if any State or Territory feels disposed to enact laws, guaranteeing to each of its citizens the right to marry many wives, such laws would be perfectly constitutional; hence, the several Sates and Territories practice the one wife system out of choice, and not because they are under any obligations so to do by the National Constitution. Indeed, we doubt very much, whether any State or Territory has the constitutional right to make laws, prohibiting the Plurality doctrine in cases where it is practiced by religious societies, as a matter of conscience or as a doctrine of their religious faith. The first Article of the Amendments to the Constitution says, expressly, that "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." Now if even Congress, itself, has no power to pass a law "prohibiting the free exercise of Religion," much less has any State or Territory power to pass such an act.
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The doctrine of a Plurality of Wives was believed and practised [sic] by Abraham, the father of the faithful; and we find that while in this practice the angels of God frequently ministered to him, and at one time dined with him; and God manifested Himself to him, and entered into familiar conversation with him. Neither God nor His angels reproved Abraham for being a Polygamist, but on the contrary, the Almighty greatly blessed him and made promises unto him, concerning both Isaac and Ishmael, clearly showing that Abraham practiced. what is called, Polygamy, under the sanction of the Almighty. Now if the father of the faithful was thus blessed, certainly it should not be considered irreligious for the faithful who are called his children to walk in the steps of their father Abraham. Indeed, if the Lord, Himself through His holy prophets, should give more wives unto his servants, as He gave them unto the prophet David, it would be a great sin for them to refuse that which He gives. In such a case, it would become a matter of conscience with them, and a part of their religion, and they would be bound to exercise their faith in this doctrine, and practice it, or be condemned; therefore, Congress would have no power to prohibit the free exercise of this part of their religion; neither would the States or Territories have power, Constitutionally, to pass a law "prohibiting free exercise thereof." Now a certain religious society, called Shakers believe it to be wrong for them to marry even one wife; it certainly would be unconstitutional for either the Congress or the States to pass a a [sic] law, compelling all people to marry at a certain age, because it would infringe upon the rights of conscience among the Shakers, and they would be prohibited the free exercise of their religion.
From the foregoing Revelation, given through Joseph, the Seer, it will be seen that God has actually commanded some of His servants to take more wives, and has pointed out certain duties in regard to the marriage ceremony, showing that they must be married for time and for all eternity, and showing the advantages to be derived in a future state by this eternal union, and showing, still further, that, if they refused to obey this command, after having the law revealed to them, they should be damned. This revelation, then, makes it a matter of conscience among all the Latter-Day Saints; and they embrace it as a part and portion of their religion, and verily believe that they cannot be saved and reject it. Has Congress power, then, to pass laws, "prohibiting" the Church of Jesus Christ of Latter-Day Saints, "the free exercise" of this article of their religion? Have any of the States or Territories a constitutional right to pass laws "prohibiting the free exercise of the religion" which the church of the Saints conscientiously and sincerely believe to be essential to their salvation? No: they have no such right.
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The Latter Day Saints have the most implicit confidence in all the revelations, given through Joseph, the prophet; and they would much sooner lay down their lives and suffer martyrdom, than to deny the least revelation that was ever given to him. In one of the revelations through him, we read that God raised up wise men and inspired them to write the Constitution of our country, that the freedom of the people might be maintained, according to the free agency which He had given to them; that every man might be accountable to God and not to man, so far as religious doctrines and conscience are concerned. And the more we examine that sacred instrument, framed by the wisdom of our illustrious fathers, the more we are compelled to believe that an invisible power controlled, dictated, and guided them in laying the foundation of liberty and freedom upon this great Western Hemisphere. To this land the Mahomedan [Muhammadan]--the Hindoo [Hindu]--the Chinese can emigrate and each bring with him his score of wives and his hundred children, and the glorious Constitution of our country will not interfere with his domestic relations. Under the broad banner of the Constitution he is protected in all his family associations: none have a right to tare any of his wives or his children from him. So likewise, under the broad folds of the Constitution, the Legislative Assembly of the Territory of Utah have the right to pass laws, regulating their matrimonial relations, and protecting each of their citizens in the right of marrying, one or many wives, as the case may be. If Congress should repeal those laws, they could not do so on the ground of their being an. constitutional. And even, if Congress should repeal them, there still would be no law in Utah, prohibiting the free exercise of that religious right: neither do the citizens of Utah feel disposed to pass such an unconstitutional act which would infringe upon the most sacred rights of conscience.
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Tradition and custom have great influence over nations. Long established customs, whether right or wrong, become sacred in the estimation of Mankind. Those nations who have been accustomed from time immemorial to the practice of what is called Polygamy, would consider a law abolishing it, as the very height of injustice and oppression; the very idea of being limited to the one wife system, would be considered not only oppressive and unjust, but absolutely absurd and ridiculous; it would be considered an innovation upon the long established usages, customs, and laws of numerous and powerful nations--an innovation of the most dangerous character, calculated to destroy the most sacred rights and privileges of family associations--to upset the very foundations of individual rights, rendered dear and sacred by being handed down to them from the most remote ages of antiquity.
On the other hand, the European nations who have been for centuries restricted by law to the one wife theory, would consider it a shocking innovation upon the customs of their fathers to abolish their restrictive laws, and to give freedom and liberty, according to the plurality system. It is custom, then, in a great degree, that forms the conscience of nations and individuals in regard to the marriage relationships. Custom causes four-fifths of the population of the globe to decide that Polygamy, as it is called, is a good, and not an evil practice; custom causes the balance, or the remaining fifth, to decide in opposition to the great majority.
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Those individuals who have strength of mind sufficient to divest themselves entirely from the influence of custom, and examine the doctrine of a Plurality of Wives under the light of reason and Revelation, will be forced to the conclusion that it is a doctrine of Divine origin; that it was embraced and practised [sic] under the Divine sanction, by the most righteous men who ever lived on the earth; holy Prophets and Patriarchs who were inspired by the Holy Ghost--who were enwrapt in the visions of the Almighty--who conversed with holy angels--who saw God face to face, and talked with Him as a man talks with his friend--were "Polygamists," that is, they had many wives--raised up many children by them--and were never reproved, by the Holy Ghost, nor by Angels, nor by the Almighty for believing in and practicing such a doctrine; on the contrary, each one of these "Polygamists" received, by revelation, promises and blessings for himself, for his wives, and for his numerous children, born unto him by his numerous wives. Moreover the Lord, Himself, gave revelation to different wives, belonging to the same man, revealing to them the great blessings which should rest upon their posterity; angels also were sent to comfort and bless them; and in no instance do we find them reproved for having joined themselves in marriage to a "Polygamist," Indeed, the Lord, Himself, gave laws, not to prohibit "Polygamy," but showing His will in relation to the children raised up by the different wives of the same man; and furthermore, the Lord, Himself, actually officiated in giving David all the wives of Saul; this occurred, too. when David already had several wives which he had previously taken: therefore, as the Lord did actually give into David's own bosom all the wives of Saul, He must not only have sanctioned "Polygamy," but established and instituted it upon a sure foundation by giving the wives, Himself, the same as he gave Eve to Adam. Therefore, those who are completely divested from the influence of National customs, and who judge concerning this matter by the word of God, are compelled to believe, that the Plurality of wives was once sanctioned, for many ages, by the Almighty; and by a still Further research of the Divine oracles, they find no intimations that this Divine institution was ever repealed. It was an institution, not originated under the law of Moses, but it was of a far more ancient date; and instead of being abolished by that law, it was sanctioned and perpetuated: and when Christ came to fulfil that law, and to do it away by the introduction of a better Covenant, He did not abolish the plurality system: not being originated under that law, it was not made null and void when that law was done away. Indeed, there were many things in connection with the law that were not abolished when the law was fulfilled; as for instance, the ten commandments which the people under the gospel covenant were still obliged to obey; and until we can find some law of God abolishing and prohibiting a plurality of wives, we are compelled to believe it a Divine institution; and we are, furthermore, compelled to believe, that if this institution be entered into now, under the same principles which governed the holy Prophets and Patriarchs, that God will approbate it now as much as He did then; and that the persons who do thus practice it conscientiously and sincerely, are just as honorable in the sight of God, as those who have but one wife. And that which is honorable before God should be honorable before men; and no one should be despised when he acts in all good conscience upon any principle of doctrine; neither should there be laws in any of these States or Territories to compel any individual to act in violation to the dictates of his own conscience: but every one should be left in all matters of religion to his own choice, and thus become accountable to God, and not to his fellow man.
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If the people of this country have generally formed different conclusions from us upon this subject; and if they have embraced religions which are mere congenial to their minds than the religion of the Saints, we say to them that they are welcome to their own religious views; the laws should not interfere with the exercise of their religious rights. If we cannot convince you by reason nor by the word of God, that your religion is wrong, we will not persecute you, but will sustain you in the privileges, guaranteed in the great Charter of American Liberty: we ask from you the same generosity--protect us in the exercise of our religious rights--convince us of our errors of doctrine, if we have any, by reason, by logical arguments, or by the word of God, and we will be ever grateful for the information, and you will ever have the pleasing reflection that you have been instruments in the hands of God of redeeming your fellow beings from the darkness which you may see enveloping their minds. Come, then, let us reason together, and try to discover the true light upon all subjects, connected with our temporal or eternal happiness; and if we disagree, in our judgments, let us impute it to the weakness and imperfections of our fallen natures, and let us pity each other, and endeavor with patience and meekness to reclaim from error, and save the immortal soul from an endless death.
(To be continued.)
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a CATALOGUE OF WORKS,
FOR SALE BY
ORSON PRATT, WASHINGTON, D.C.,
AND
By the principal Booksellers in the United States and Great Britain.
The Book of Mormon--morocco extra, $2; grained roan, $1.
The Book of Mormon in Welsh (Llyfr Mormon)--grained roan, $1 25.
The Book of Mormon in Danish (Mormons Bog)--grained roan, $1 25.
The Book of Mormon in French (Le Livre de Mormon)--$1 25.
The Book of Mormon in German (Das Buch Mormon)--$1 25.
The Book of Mormon in Italian (Il Libro di Mormon)--grained roan, $1 50.
The Book of Doctrine and Covenants--morocco extra, $2; calf, gilt edges, $1 50; grained roan, 95 cts.
The Book of Doctrine and Covenants in Welsh (Athrawiaeth a Chyfammodau)--grained roan, $1 25.
The Pearl of Great Price, 30 cts.
Hymn Book--morocco extra, $1 25; calf, gilt edges, 80 cts; calf, 60
; calf, 60 cts; roan embossed, 50 cts.
Voice of Warning--morocco extra, $1 25; calf, 80 cents; cloth, 50 cents.
The Government of God--50 cents.
Spencer's Letters--morocco extra, $1 25; calf, 80 cents; cloth, 50 cents.
The Millennial Star, (vol. XV,) weekly, 5 cents.
L'Etoile du Deseret, (monthly at Paris,) 10 cents.
PAMPHLETS BY ORSON PRATT.
O. Pratt's Works, &c., bound, $1 50.
Divine Authority; or was Joseph Smith sent of God!--10 cents.
Remarkable Visions--10 cents.
Divine Authenticity of the Book of Mormon--6 parts, 10 cents each.
Kingdom of God--parts 1, 2, and 3, 5 cents each,
Kingdom of God--part 4, 10 cents.
New Jerusalem; or, the Fulfilment of Modern Prophecy--15 cts.
Reply to "Remarks on Mormonism"--10 cts.
Absurdities of Immaterialism--20 cts.
Great First Cause; or, The Self-moving Forces of the Universe---10 cts.
(monthly:)10cts:or:$1eryear:inadvance
CONTENTS.
Prospectus of the Seer 1
First Epistle of Orson Pratt 2
Celestial Marriage 7
Catalogue of Works 16
WASHINGTON CITY, D. C.
EDITED AND PUBLISHED BY ORSON PRATT,
at $1 per annum, invariably in advance.
THE SEER.
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All ye inhabitants of the world, and dwellers on the earth, See Ye, when He lifteth up an Ensign on the Mountains. --Isaiah xviii, 3.
Vol. 1. February, 1853. No. 2.
THE PRE-EXISTENCE OF MAN.
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1. Man in this life consists of a body of flesh and bones quickened and animated by a living intelligent spirit. It has been supposed that spirit begins to exist within the mortal tabernacle while it is yet in embryo, and that prior to the organization of the body, the spirit had no existence. These are the views of modern christendom. We shall endeavor to prove that this view of the subject is incorrect.
2. There is not anything unreasonable in the pre-existence of spirits. If spirits can exist after death in a state of happiness or misery, is there any reason, why they can not exist prior to the organization of the body? If they can think, and will, and move after they leave the body, why can they not exercise these functions be. fore they take possession of the body? If the destruction of the body is not the death of the spirit, then it must be admitted that the spirit is in no way dependent on the body for its existence, and, therefore, it can exist prior to the body, as well as after it. The disorganization of the body does not deprive the spirit of life, neither does the organization of the body give to the spirit life: it possesses life in itself. Life and intelligence are not the result of organization, but they are the cause; and, therefore, they must exist before the effects can follow. Our bodies are formed from the dust of the earth, but are our spirits made from the same materials? If they were, then they would, at death, return to dust; but as they are not reduced to dust, like the body, they must be formed of materials far superior to those of the earth. Where did those materials come from? They came from God. Solomon, when speaking upon the subject of death, says, "Then shall the dust return to the earth as it was: and the spirit shall RETURN unto God who gave it." (Eccles. 12: 7.) According to this passage, the spirit has, not an earthly origin, but a heavenly one: it came from God--it returns to God. "God who gave it," also receives it back into His presence.
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3. Could the spirit return to God, if it never were in His presence? Could we return to a place where we never were before? If, then, the spirits of men existed with God, and came from Him to animate mortal bodies, they must either be created in Heaven at the time the infant tabernacles are being formed, or else they existed before. If the spirit is formed in Heaven at the time the earthly house is being prepared for its reception, then God must have been engaged in the work of creating spirits at the rate of about ten millions per year, or about twenty spirits per minute, which is the average number born into our world in the same time. Now we read that God made all things, pertaining to our earth in six days, and rested on the seventh. Can we suppose, for one moment, that God neglected the formation of spirits in the grand work of creation? Can we suppose that he has been engaged in creating human spirits for this earth, at the rate of one every three seconds, ever since He pronounced the Heavens and the earth and all things therein finished and very good? Such an idea is inconsistent and unscriptural.
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4. Again, would a good and wise Being create spirits, and before they had time to prove themselves by obeying or disobeying His laws thrust them out of His presence,--banish them from His glorious kingdom,--shut them up in earthly tabernacles, hide His face from them, and subject them to temptation, wretchedness, and misery? Now, if we suppose that the spirit is formed in Heaven, while the embryo tabernacle is being formed upon the earth, then it has no time to gain experience in the presence of its Creator; it has no time to act upon its agency; it has no time to obey or disobey; but as soon as it is formed, it is, according to this supposition, banished into dreary exile from the presence of its Father, and from the glory of Heaven, to linger out a life of sorrow in an earthly tabernacle. Such a supposition is absurd, and at war with the atributes [sic] of goodness, justice. and mercy which appertain to the Deity.
5. Inasmuch as Scripture informs us that the spirit of man existed with God, and came from Him, and returns to Him, it is reasonable to believe that its formation took place at a period anterior to the organization of the body. This period of pre-existence must have been sufficiently long to have educated and instructed the spirit in the laws and order of government, pertaining to the spiritual world; to have rendered itself approved or disapproved by those laws; to have been tried in all points, ac. cording to its capacities and knowledge, and the free agency which always accompanies and forms a part of the nature of intelligent beings; in fine, the period of pre-existence must have been sufficiently long to have constituted a probationary state, or the "First Estate" wherein the spirits are on trial, and may fall, and be reserved in chains of darkness unto the judgment of the great day.
6. The pre-existence of man is a doctrine which was believed by the ancients. The disciples of Jesus, when observing a man who had been blind from his birth, put the following question to their Master: "Who did sin, this man, or his parents, that he was born blind?" (John 9: 2.) It is evident, from the nature of this question, that the disciples considered it possible for a man to sin before he was born; and that in consequence of such sin, he might be "born blind." This passage shows most clearly, that the disciples, not only believed in the pre-existence of man, but believed that he was an intelligent agent, governed by laws which he was capable of obeying or disobeying, and that his sins in his former state might be the cause of his being born blind, and that his condition in his present state was affected by his acts in the former state. The Saviour, in replying to this question, says, "Neither hath this man sinned, nor his parents: but that the works or God should be made manifest in him." (verse 8.) Now, if the pre-existence of man were not a true doctrine, why did not our Saviour take this opportunity to correct the ideas of his disciples, by telling them that the blind man could not sin before he was born? Why did he merely tell them that his blindness was not the effects of the sins of himself or parents? Why did he still leave the impression upon their minds that the blind man had a pre-existence?
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7. Jesus, himself, believed in pre-existence: for he said, "I proceeded forth and came from God; neither came I of myself, but he sent me." And, again, he said, "Before Abraham was, I am." (John 8: 42, 58.) Jesus prays thus: "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was." (John 17: 5.) From these sayings, we perceive that the spiritual body of Jesus existed "before the world was."
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8. Having proved that the pre-ex[is]tence of man is reasonable and scriptural, we shall next prove that this pre-existence can be traced back to & period before the foundation of the world. The Lord asked a question of Job in relation to this matter: He inquires, "Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Who laid the corner stone thereof, when the morning stars sang together, and all the Sons of God shouted for joy?" (Job 38: 4, 6, 7.) If Job had no prior existence, he could have easily answered the Lord's first question. He could have replied, that, when "the foundations of the earth" were laid, I, Job, did not exist. The very question implies that Job was in existence at the time of the organization of the globe, but that he had not sufficient understanding, as to the place where he existed, to correctly answer the question put to him. Neither could he remember, "Who laid the corner stone thereof;" neither could he recollect, the song of the morning stars; neither could he call to mind the shout of joy which was uttered by the vast assembly of "ALL THE SONS OF GOD."
9. Jesus calls himself, "The bright and morning star." (Rev. 22: 15.) And in another place, He represents Himself, "The Beginning of the Creation of God." (Rev. 3: Paul says, that Jesus "is the image of the invisible God--the FIRST BORN of every creature." (Col. 1: 15.) As Jesus is the First Born Son of God, it is evident, that all the other Sons of God would be His younger brethren, begotten by the same Father. Therefore, Paul represents him as "the First Born among many brethren." (Romans 8: 22-9.) And in another place, he says, "Both He that sanctifieth and they who are sanctified, are all of One: for which cause He is not ashamed to call them brethren." (Heb. 2: 11.) That the brethren, here spoken of, are the sons of God, begotten by the same Father that Jesus was, is evident from another saying of the Apostle, "We have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the FATHER OF SPIRITS, and live?" (Heb. 12: 9.) Our earthly fathers are called, the "fathers of our flesh," while God is called, "The Father of Spirits." Earthly fathers have no power to beget spirits; they beget only the bodies of flesh, or the tabernacles; while our Heavenly Father begets the spirits, or the living beings which come from Him to inhabit the tabernacles.
10. "The First Born" of all this great family of Spirits, holds, by virtue of His birthright, a pre-eminence in all things; hence it is written, "When he bringeth in the First Begotten into the world, He saith, And let all the angels of God worship Him." (Heb. 1: 6.) The oldest spirits or the First Begotten hold the keys of Salvation towards all the rest of the family of spirits. "The First Born" Spirit is called "The Morning Star," because He was born in the morning of Creation, or in other words, because He was "The Beginning of the Creation of God." His younger brethren were called "morning stars," because they were also born in the morning of creation, being the next in succession in the order of the spiritual creation.
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11. "The Father of Spirits," having filled one of the celestial kingdoms with his own Sons and Daughters--the fruit of his own loins, gave commandment unto His "First Born" to organize, out of the eternal elements, another world. In obedience to this great commandment, "The First Begotten," accompanied by all His younger brethren who had kept their "First Estate," proceeded to lay "the foundations of the earth," and "the corner stones thereof." And upon this grand occasion, "The Morning Stars sang together." The Lord does not reveal to Job the sentiments contained in this song. It was probably a song, composed by one of the wisest poets in the vast kingdom of spirits, there assembled. It, no doubt, contained sentiments suitable to the majesty, greatness, and magnificence of the work which they had commenced. The foundations of a mighty world were being laid--the corner stones were placed in their appropriate position. Upon these, or around these, as a central nucleus, was to be erected a magnificent globe, arrayed in all the gorgeous splendor of celestial workmanship. Above, below, and around these eternal elements, hovered thou. sands of millions of the sons of God which were the spirits of men. By the spirit of prophecy, they looked upon the vast field of unorganized materials which lay stretched out almost to infinity in the boundless ocean of space which surrounded them. They saw that these materials were to be formed and fashioned into a ponderous globe, prepared and adorned for their future residence; where they should exist, and live, and move in earthly tabernacles; where they should sway the sceptre of dominion over all the lower orders of creation; where they should become fathers of fleshly bodies, in like manner, as God was the Father of their spirits. They saw the fall, redemption, and eternal exaltation of the sons of God, and the glorification of the earth which they were forming, which should become their abiding place forever. In the contemplation of the magnificent sceneries which rolled in awful grandeur before them, their bosoms swelled with indescribable joy; they gave utterance to their feelings in rapturous strains of melodious music which reverberated from world to world, filling all the heavens with the praises of God, while eternity itself trembled with joy.
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12. They not only had singing to celebrate the beginning of the organization of this earth, but "all the sons of God shouted for joy." Who can contemplate this grand event without being almost overpowered with the ideas of greatness and magnificence which force themselves upon the mind? All the generations of men that have ever lived, or that ever will live upon the earth, were assembled upon that occasion. They were the sons of God: they were the ones who shouted for joy. Their united voices must have been, as the voice of' many waters, driven by fierce tempests whose mountain waves, rolling, plunging, dashing, break with awful majesty upon the rocky bound coast. A shout of joy, breaking forth simultaneously from a vast world of spirits, must have been as the rolling of ten thousand thunders, reverberating from mountain to mountain, tilt the whole earth trembles under the power thereof.
13. There is something grand and sublime in the contemplation of our pre-existence. How wonderful and interesting it is for us to know, that the beings whom we call ourselves, that now dwell in these earthly tabernacles--existed thousands of years ago--that we were present, when the foundations of the earth were laid--that we then sang and shouted for joy--that we were engaged with our oldest brother, the First Born, in organizing this world--that we dwelt for ages in our Father's presence in a celestial or glorified world--that we there beheld His face, and rejoiced in His glory--that we there were instructed in the wisdom and knowledge of God, till the intelligence which radiated from our persons, shone like the morning light.
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14. Objections have been raised against the pre-existence of man upon the ground that we do not remember such existence, or any event connected therewith. It is true, we do not remember any thing prior to our present state, but this does not prove that we had no prior existence. We do not remember our existence or anything else, during the first six months of our infancy, does this prove that we did not exist during that time? No. It, then, we could exist six months, during our present state without remembering it, we might, for the same reason, have existed during six thousand years prior to our present state, and not remember it. Existence is in no way dependant on memory; therefore, memory has nothing to do with the question of our past state.
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15. When Jesus was born into our world, his previous knowledge was taken from Him: this was occasioned by His spiritual body being compressed into a smaller volume than it originally occupied. In His previous existence, His spirit, as the Scriptures testify, was of the size and form of man; when this spirit was compressed, so as to be wholly enclosed in an infant tabernacle, it had a tendency to suspend the memory; and the wisdom and knowledge, formerly enjoyed, were forgotten. "In His humiliation, His judgment was taken away." (Acts 8, 33.) To come down from Heaven, from tits Father's presence, where He had formerly possessed judgment and understanding sufficient to frame worlds, and to enter into a mortal tabernacle, was truly humiliating. It was, indeed humiliating in the highest degree, to be deprived of so great a knowledge. Yet he humbled Himself, and condecended [sic] to descend below all things, and to commence anew at the very elements of knowledge: hence, one of the evangelists says, "Jesus increased in wisdom and stature." (Luke 2, 52.) Now if Jesus had retained His wisdom when He was born into this world, it would not have been said of Him what He "increased in wisdom." If the knowledge which Jesus possessed in His previous state, were taken from Him, when He entered an infant tabernacle, He could never regain that knowledge only by revelation. So it is with man. When he enters a body of flesh, his spirit is so compressed and contracted in infancy that he forgets his former existence, and has to commence, as Jesus did, at the lowest principles of knowledge, and ascend by degrees from one principle of intelligence to another. Thus he regains his former knowledge; and by showing himself approved through every degree of intelligence, he is counted worthy to receive more and more, until he is perfected and glorified in truth, and made like his elder brother, possessing all things.
16. If the spiritual body of Jesus, and the spiritual bodies of all men, existed before the foundation of the world, as we have clearly shown, is there any thing unreasonable in the idea of the pre-existence of the spiritual bodies of all the animal creation? There is not. One class of spirits may exist before they enter their natural bodies, as well as another. Did not the same God who made the spirits of men, make the spirits of beasts also? Job says, "Ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee; or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee. Who knoweth not in all these, that the hand of the Lord hath wrought this? IN WHOSE HAND IS THE SOUL OF EVERY LIVING THING." (Job 12, 7-10.) In this quotation, we perceive that "the soul of every living thing" is in the hand of the Lord: He is the Maker and Preserver of the souls of beasts, birds, and fishes, as well as of the souls of men: hence, Moses, when praying to the Lord, says: "Let the Lord, THE GOD OF THE SPIRITS OF ALL FLESH, set a man over the congregation." (Num. 27; 16.) Thus we see that the Lord is, not only the God of the spirits of men, but He is "the God of the spirits of all flesh."
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17. That the spirits of all the vegetables and animals were made before their bodies is evident from the history of creation as related in the first and second chapters of Genesis. In the first chapter, we have the history of the creation of vegetables, fish, fowls, beasts, and man. In the second chapter, we are told that on the seventh day "there was not a man to till the ground;" and then a description is given of the formation of his natural body "out of the ground." In the first chapter, and during the third day, the vegetables and trees are formed; in the second chapter, and on the seventh day, we are told that the Lord "made every plant of the field before it was in the earth, and every herb of the field before it grew;" and then we are informed that on the seventh day the Lord planted a garden, that is, set out the trees and herbs which he had made on the third day, and caused them to "grow out of the ground." In the first chapter, it is said, that the fish, fowls, and beasts, were created on the fifth and sixth days; in the second chapter, these various animals are formed "out of the ground" on the seventh day, and "brought unto Adam to see what he would call them." From this we learn, that the natural bodies of animals were made after the natural body of man. In the work of the temporal creation man seems to have been the first flesh upon the earth, his natural body being made even before the herbs and trees were planted and grew out of the ground. He was placed in the garden of Eden, before the Lord made the beasts and fowls, that is, their natural bodies, and brought them to him in order that he might name them. The first chapter gives a history of the creation of all things spiritual; the second chapter gives the history of the creation of all things temporal. In the order of time, and in the succession of events, the spiritual creation of the Heavens, and earth, and all things contained therein,---differs from the temporal creation of the same. To suppose that these two chapters only give the history of the natural creation, would involve us in numerous difficulties, when we endeavor to reconcile the description given in the second chapter with that given in the first. But to receive them as the descriptions of two successive creations, the first being spiritual, (as it truly was,) and the second being temporal, all difficulties and discrepancies in the two different descriptions vanish away, and a flood of light bursts upon the mind.
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18. JOSEPH SMITH, the great prophet of the last dispensation, being commanded of God to translate the Bible by the inspiration of the Holy Ghost,--commenced the great work in the month of June, 1830. In this inspired translation, the distinction between the spiritual and temporal creation, is clearly manifest. After describing the six days of labor, God informs us, that he ended His work on the seventh day, and rested therein, and sanctified it. He then teaches us, "that these are the generations of the Heaven and of the Earth, when they were created, in the day that I, the Lord God made the Heaven and the Earth, and every plant of the field before it was in the earth, and every herb of the field before it grew. For I, the Lord God, created all things, of which I have spoken, spiritually before they were naturally upon the face of the earth. And I, the Lord God, had created all the children of men; and not yet a man to till the ground, for in Heaven created I them; and there was not yet flesh upon the earth; neither in the water, neither in the air; but I, the Lord God, spake, and there went up a mist from the earth, and watered the whole face of the ground. And I, the Lord God, formed man from the dust of the the [sic] ground, and breathed into his nostrils the breath of life; and man became a living soul, the first flesh upon the earth, the first man also; nevertheless, all things were before created; but spiritually, were they created and made according to my word. And I, the Lord God, planted a garden eastward in Eden, and there I put the man whom I had formed. And out of the ground I, the Lord God, made to grow naturally, every tree that is pleasant to the sight of man; and man could behold it. And they became also a living soul. It was spiritual in the day that I created it; for it remaineth in the sphere which I, God, created it in, yea, even all things which I prepared for the use of man; and man saw that it was good for food. And I, the Lord God, placed the tree of life also in the midst of the garden, and also the tree of knowledge of good and evil." * * * * * "And out of the ground I, the Lord God, formed every beast of the field, and every fowl of the air; and commanded that they should be brought unto Adam, to see what he would call them: and they were also living souls, and it was breathed into them the breath of life." (Gen. 2nd chap. Inspired Translation, by Joseph Smith, the prophet.) Here we learn, that every vegetable and animal, as well as man, was first created spiritually, in Heaven, and afterwards made naturally upon the earth. The succession of events in the spiritual creation was different from that in the natural creation; hence, arises the two different descriptions.
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19. Heaven is the world where all the spirits, destined for this creation, had their origin: It is a world, consisting of a great variety of materials of a similar nature to those which enter into the constitution of our world. The difference between our world and a Heavenly one, consists, not in the diversity of the elements for they are the same, but in the difference of the organization of these elements. In our world, the elements, at the present time, are so organized, that continual changes are taking place of such a nature as to produce death and the dissolution of all organized substances. In a Heavenly world, the same elements are so combined that eternal duration is stamped upon every organization. The spiritual substances, connected with our world, are not permanently combined with the other elements; while in a Heavenly world, so far as these two classes of elements are combined, their union is immortal or eternal. A Heavenly world has once been in the same condition as our world, but its temporal organization has been dissolved, and the same elements have been reorganized after the pattern of the Heavenly order: it is thus changed from a temporal to an eternal state. In its temporal condition, it is terrestrial; in its eternal condition, it is celestial. Under the former, death usurps dominion, and spreads devastation and ruin throughout the whole organization: under the latter, eternal life reigns triumphant forevermore. In the one condition, it is a fallen world; in the other, it is a redeemed world. In the first state, it is a non-luminous body, borrowing its light from those of a higher order; in the second, it is a luminous body, radiating light upon the surrounding worlds. When a fallen world, it is inhabited by fallen beings; when a redeemed world, it is inhabited by celestial beings, redeemed from the grave, and glorified, and made like unto the God who created and redeemed them, whose sons they are, and henceforth they are Gods, ordained to do the works appertaining to Gods; and as their Father God has done before them, so will they do. Heaven, then, is a redeemed glorified world, inhabited by the Gods, and by their sons and daughters, who are the fruits of their own loins.
20. The Gods who dwell in the Heaven from which our spirits came, are beings who have been redeemed from the grave in a world which existed before the foundations of this earth were laid. They and the Heavenly body which they now inhabit were once in a fallen state. Their terrestrial world was redeemed, and glorified. and made a Heaven: their terrestrial bodies, after suffering death, were redeemed, and glorified, and made Gods. And thus, as their world was exalted from a temporal to an eternal state, they were exalted also, from fallen men to Celestial Gods to inhabit their Heaven forever and ever.
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21. These Gods, being redeemed From the grave with their wives, are immortal and eternal, and will die no more. But they and their wives will be supremely happy. All the endearing ties of conjugal love which existed in their bosoms, when terrestrial and Fallen beings, are now greatly increased and perfected which serve to swell their souls with feelings of rapturous delight, and unbounded love towards each other, and with joys that are everlasting. How beautiful--how interesting--how inexpressibly lovely will they appear in each others eyes! Full of virtue and goodness, knowledge and intelligence, affection and love they shine forth in all the brilliancy and glory of these Godlike attributes, inspiring each other, and all Heaven, with a fulness of Eternal joys.
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22. All these Gods are equal in power, in glory, in dominion, and in the possession of all things; each possesses a fulness of truth, of knowledge, of wisdom, of light, of intelligence; each governs himself in all things by his own attributes, and is filled with love, goodness, mercy, and justice towards all. The fulness of all these attributes is what constitutes God. "God is Light." "God is Love." "God is Truth." The Gods are one in the qualities and attributes. Truth is not a plurality of truths, be. cause it dwells in a plurality of persons, but it is one truth, indivisible, though it dwells in millions of persons. Each person is called God, not because of his substance, neither because of the shape and size of the substance, but because of the qualities which dwell in the substance. Persons are only tabernacles or temples, and TRUTH is the God, that dwells in them. If the fulness of truth, dwells in numberless millions of persons, then the same one indivisible God dwells in them all. As truth can dwell in all worlds at the same instant; therefore, God who is truth can be in all worlds at the same instant. A temple of immortal flesh, and bones, and spirit, can only be in one place at a time, but truth, which is God, can dwell in a countless number of such temples in the same moment. When we worship the Father, we do not merely worship His person, but we worship the truth which dwells in His person. When we worship the Son, we do not merely worship His body, but we worship truth which resides in Him. So, likewise, when we worship the Holy Ghost, it is not the substance which we alone worship, but truth which dwells in that substance. Take away truth from either of these beings, and their persons or substance would not be the object of worship. It is truth, light, and love that we worship and adore; these are the same in all worlds; and as these constitute God, He is the same in all worlds; and hence, the inhabitants of all worlds are required to worship and adore the same God. Because God dwells in many temples, He frequently speaks to us, as though there were many Gods: this is true when reference is made to the number of His dwelling places; but it is not true, and cannot be true, in any other sense. Therefore, in all our future statements and reasonings, when we speak of a plurality of Gods, let it be distinctly understood, that we have reference alone to a plurality of temples wherein the same truth or God dwells. And also when we speak of only one God, and state that He is eternal, without beginning or end, and that He is in all worlds at the same instant, let it be distinctly remembered, that we have no reference to any particular person or substance, but to truth dwelling in a vast variety of substances. Wherever you find a fulness of wisdom, knowledge, truth, goodness, love, and such like qualities, there you find God in all His glory, power, and majesty, therefore, if you worship these adorable perfections you worship God.
(To be continued.)
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CELESTIAL MARRIAGE
(Continued.)
The first great commandment which God gave unto mankind, as recorded in the scriptures, was, to "Be fruitful, and multiply, and replenish the earth." (Gen. 1: 28.) The principal object was to people this creation with myriads of intelligent moral beings, after His own image and likeness, endowed with Godlike capacities, and capable of progressing in the grand scale of knowledge and happiness, until they should receive a fulness, and become like God, and be glorified in Him. and He in them, that they might be one in glory, and in power, and in dominion. Herein is God glorified, because there are millions of beings who eventually become like Himself, with whom He can associate, and who are capable of understanding and appreciating all the fulness of His glorious attributes, and of acting with Him in the most perfect harmony in all the magnificent works of Creation. Herein are the dominions of the Almighty enlarged, by the accession of new worlds, peopled with beings in His own form and of His own order. And herein joy, and gladness. and happiness, reign in the bosom of the great Creator, in all their fulness and perfection. because He exercises His infinite goodness in the formation of numberless worlds, peopled with beings upon whom, if obedient, He bestows all the fulness of His own great perfections.
If, then, the multiplication of human beings adds to the dominions of the Almighty, glorifies His name, and gives Him an opportunity of displaying His infinite goodness, it is reasonable to suppose that He would give laws unto mankind, regulating them upon so important a subject--a subject fraught with consequences that are eternal. Think, for one moment, of the great responsibilities, resting upon the father and mother of an infant child: they have been instruments, in giving existence to a being, capable of eternal happiness or of eternal misery; they have been entrusted with the protection and instruction of a being in the image and and [sic] likeness of God who, by proper training, may soar aloft in wisdom, and knowledge, and power, and Godlike majesty to the realms of immortality and everlasting light; they have been entrusted with a treasure infinitely mere valuable than all the riches and honors of this world--a treasure which, by their mismanagement may be lost--eternally lost--a treasure for which they are accountable in the great judgment of quick and dead. O, how great will be the glory and happiness of that man and woman who have obeyed that great first commandment to "Multiply," and have trained up themselves and their children unto life and immortality! On the other hand, what wretchedness and misery, will be inflicted upon those who have been instruments of unlawful connections, whose illegitimate children will remain as a standing curse, both in time and in eternity, to testify loudly of the unvirtuous associations of their guilty parents! O, how fearful the responsibilities, resting upon mankind in regard to this momentous subject!
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It is because of the infinitely important consequences, involved in the multiplication of the human species, that God has regulated the same by the strictest kind of laws. He has not permitted an indiscriminate intercourse between the sexes, as among the dumb brutes; but He has ordained Marriage as the only justifiable means through which the sexes can legally "multiply and replenish the earth." All connections out of the marriage covenant, are unlawful in the sight of God; and all who are guilty of such crimes will be severely punished for the same. In ancient times persons committing adulteries, fornications, and unvirtuous connections, were punished with death, according to the law of God, which reads as follows:
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"If a man be found lying with a woman married to an husband, then they shall both die, both the man that lay with the woman, and the woman so shalt thou put away evil from Israel. If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her then ye shall bring them both out onto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour's wife: so shalt thou put away evil from among you. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die." (Deuteronomy, 22, 25.)
The great abhorence [sic] which the Lord manifested towards all unvirtuous connections, may be clearly seen from the following:
"If any man take a wife, and go in unto her, and hate her, and give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid." And, "if this thing be true, and the tokens of virginity be not found for the damsel: then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die; because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you." (Deut. 22: 13, 14, 20, 21.)
It was pleasing to the Lord to have such wicked characters put to death. Phinehas, the grandson of Aaron, was greatly blessed of the Lord, for putting to death a man and woman who were guilty of unlawful connections: we give the history of this event in the words of scripture.
"And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. And when Phinehas, the son of Eleazer, the son of Aaron, the priest, saw it, he rose up from among the congregation and took a javelin in his hand; and he went after the man of Israel into the tent, and thrust both of them through. * * * So the plague was stayed from the children of Israel. And those that died in the plague were twenty and four thousand. And the Lord spake unto Moses, saying, Phinehas, the son of Eleazer, the son of Aaron, the priest, hath turned my wrath away from the children of Israel while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. Wherefore, say, behold, I give unto him my covenant of peace: and he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel." (Numbers, 25:6--13)
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Why was the Lord so displeased with the sexes that he would punish them with death for unvirtuous conduct? It was, because He had ordained marriage as the only lawful way of multiplying the human race. The direful effects which follow unvirtuous associations, can easily be perceived, even though there were no law of God against such evils. First, illegitimate children are thrown upon the world without any lawful protector to look after their temporal welfare. Secondly, these children have not the moral advantages, which should be derived from the teachings and examples of lawful parents, and, consequently, are in greater danger of losing their eternal salvation. And lastly, an indiscriminate intercourse between the sexes would break up all family associations, and destroy the harmony and peace, enjoyed in the domestic circle; fathers would not know their own children, and children could not, with confidence, say who were their fathers: such an order of things would be deplorable, and would strike a deadly blow at the foundation of all domestic happiness. Many other dreadful consequences might also be named, as the result of licentiousness, such as jealousies, want of confidence, loathsome diseases transferred to posterity, all of which evils are abhorent [sic] to the feelings of every good man. It is for this reason, that God has enacted strict laws in regard to all these crimes. It is for this reason, that He punishes with such heavy penalties those who violate these sacred laws.
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Adulterers, and unvirtuous persons were not only to be punished temporally, but also spiritually, after this life. Hence, the Lord says, "The fearful, and unbelieving, and the abominable, and murderers and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death." (Rev. 21:8.) Punishment by a temporal death is not sufficient to satisfy the demands of justice: they must suffer the penalties of the se[c]ond death also.
The same strictness against all unvirtuous conduct is taught in the book of Mormon, as may be seen from the following quotations:
"O the wise, and the learned, and the rich, that are puffed up in the pride of their hearts, and all those who preach false doctrines, and all those who commit whoredoms, and pervert the right way of the Lord; wo, wo, wo be unto them, saith the Lord God Almighty, for they shall be thrust down to hell." (2 Nephi 12:2.)
The prophet Alma, in speaking to his son on this same subject, says, "Know ye not, my son, that these things are an abomination in the sight of the Lord; yea, most abominable above all sins, save it be the shedding of innocent blood, or denying the Holy Ghost." (Alma 19: 1.)
In another place, the Lord says to the ancient inhabitants of America, as follows:
"I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts. Wherefore this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes. For if I will, saith the Lord of Hosts, raise up seed unto me. I will command my people; otherwise, they shall hearken unto these things. For behold, I, the Lord, have seen the sorrow, and heard the mourning of the daughters of my people in the land of Jerusalem; yea, and in all the lands of my people because of the wickedness and abominations of their husbands. And I will not suffer, saith the Lord of Hosts, that the cries of the fair daughters of this people, which I have led out of the land of Jerusalem, shall come up unto me, against the men of my people, saith the Lord of Hosts; for they shall not lead away captive the daughters of my people, because of their tenderness, save I shall visit them with a sore curse, even unto destruction: for they shall not commit whoredoms, like unto them of old, saith the Lord of Hosts." (Book of Jacob, 2:6)
When Jesus appeared unto the ancient Nephites, in the northern part of what we call South America, He taught them. concerning adultery in these words:
"Behold, it is written by them of old time, that thou shalt not commit adultery; but I say unto you, that whosoever looketh on a woman, to lust after her, hath committed adultery already in his heart. Behold, I give unto you a commandment, that ye suffer none of these things to enter into your heart; for it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into hell." (Book of Nephi, page 460, chap. 5: 10.)
The same doctrine is taught in the revelations and commandments, given through Joseph, the Seer, unto this church. In February, 1881, the Lord spake thus:
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"Thou shalt love thy wife with all thy heart, and shalt cleave unto her and none else; and he that looketh upon a woman to lust after her, shall deny the faith, and shall not have the Spirit, and if he repents not, he shall be cast out. Thou shalt not commit adultery; and he that committeth adultery and repenteth not, shall be cast out; but he that has committed adultery and repents with all his heart, and forsaketh it, and doeth it no more, thou shalt forgive; but if he doeth it again, he shall not be forgiven, but shall be cast out." (Book of Covenants, sec. 13, par. 7.)
1:2:28
"And if any man or woman shall commit adultery, he or she shall be tried before two elders of the church or more, and every word shall be established against him or her by two witnesses of the church, and not of the enemy; but if there are more than two witnesses it is better. But he or she shall be condemned by the mouth of two witnesses, and the elders shall lay the case before the church, and the church shall lift up their hands against him or her, that they may be dealt with according to the law of God. And if it can be, it is necessary that the bishop is present also. And thus ye shall do in all cases which shall come before you." (Sec. 13, par. 22.)
The saints are prohibited, by revelation, to receive certain persons into the church. The Lord says:
"Behold, verily I say unto you, that whatever persons among you, having put away their companions for the cause of fornication, or in other words, if they shall testify before you in all lowliness of heart that this is the case, ye shall not cast them out from among you; but if ye shall find that any persons have left their companions for the sake of adultery, and they themselves are the offenders, and their companions are living, they shall be cast out from among you. And again I say unto you, that ye shall he watchful and careful, with all inquiry, that ye receive none such among you, it they are married; and if they are not married, they shall repent of all their sins, or ye shall not receive them." (Sec. 13, par. 20.) he
And again, the word of the Lord came unto Joseph, the Seer, in August, 1831, saying:
"There were among you adulterers and adulteresses; some of whom have turned away from you, and others remain with you, that hereafter shall he revealed. Let such beware and repent speedily, lest judgments shall come upon them as a snare, and their folly shall be made manifest, and their works shall follow them in the eyes of the people. And, verily, I say unto you, as I have said before, he that looketh on a woman to lust after her, or if any shall commit adultery in their hearts, they shall not have the Spirit, but shall deny the faith, and shall fear: wherefore, I, the Lord, have said that the fearful, and the unbelieving, and all liars, and whosoever loveth and maketh a lie, and the whoremonger, and the sorcerer, shall have their part in that lake which burneth with fire and brimstone, which is the second death. Verily I say, that they shall not have part in the first resurrection. And, now, behold, I, the Lord, say unto you, that ye are not justified, because these things are among you; nevertheless, he that endureth in faith, and doeth my will, the same shall overcome, and shall receive an inheritance upon the earth, when the day of transfiguration shall come." (Sec. 20, par. 4, 5, 6.)
In all these quotations from ancient and modern revelations, every one can see the dreadful consequences, arising from the least indulgence of these sinful lusts. Those persons who suffer unvirtuous thoughts to come into their hearts, and cherish them there for one moment will find themselves under condemnation; they have broken the law of God; they have become defiled by their wicked thoughts, and unless they repent, the Spirit will depart from them; for the Holy Ghost dwelleth not in unholy temples, and they will be left in darkness, and their faith will die away, and they will be filled with fear, and finally be cast down to hell.
1:2:28-29
The Latter-Day Saints are under greater obligations than any other people on the whole earth, to keep themselves pure and virtuous before the Lord--to refrain from adulteries, fornications, licentiousness, all unlawful connections, all uncleanness, all fleshly lusts, all unvirtuous and unholy desires, and from all lustful thoughts and carnal affections; for we have been faithfully warned, again and again, by the voice of that great prophet and revelator, Joseph Smith; we have been warned by the voice of inspiration--by the voice of angels--by the voice of the ancient prophets of America, speaking as it were from the dead through the medium of their ancient records--we have been warned by the voice of God, threatening us with destruction, and with the miseries of the second death, if we do not keep ourselves entirely free and pure from all these sinful soul-destroying lusts. If we reject so great warnings, and sin against so great light, how can we obtain forgiveness, or escape the damnation of hell? The Lord our God is a holy and just God--faithful and true in all His words, and will in nowise vary from that which He hath said; for judgment goeth before His face, and justice and righteousness is the habitation of His throne! O ye Saints of the last days, do you realize the fearful--the infinitely important--the eternal responsibilities which rest upon you, to watch over yourselves, your children, and all who are placed under your charge? Do you realize that your condemnation and punishment will be in proportion to the light and knowledge against which you sin? If you fully understand and appreciate the warnings which you have received, happy are you, if you give heed and obey the voice of the Lord your God, for great shall be your reward, and eternal shall be your glory. But if any among you harden their hearts, and yield themselves unto the wicked lusts of their flesh, and suffer themselves to be defiled by cherishing in their minds unvirtuous thoughts and unholy desires, they shall speedily be visited by sore judgments, and their names shall be bloated out from under heaven, and they shall be thrust down to hell, where there is weeping, and wailing, and gnashing of teeth.
1:2:29
From the foregoing quotations and remarks, it will be seen, that the Latter Day Salute have stricter notions of virtue, and consider themselves under greater obligations to refrain, not only from unvirtuous acts, but from unvirtuous thoughts, than any other people under Heaven. But do the Saints actually demonstrate by their practices, that they believe what the Lord has taught them upon these subjects? Do they practice virtue, as well as deliver the precepts thereof? We answer, let the practices of the thirty thousand Saints in Utah, speak; let strangers who have travelled [sic] through our flourishing territory, declare; let the records of the courts of justice bear witness; let the injured females, if there be any, whose character and reputation have been destroyed by the vile seducer, publish their wrongs; let illegitimate children, if Utah affords them, come forth as a public monument of our disgrace; if a house of ill-fame can be found throughout the length and breadth of our territory, then let the Saints hide their faces in shame, and the sons and daughters of Utah blush before the Heavens; if an adulterer or seducer of female virtue, can be found in all that land, then let the elders be clad in sackcloth, and the Saints put on the garments of mourning. and weep before the Lord, day and night, until the evil be taken from their midst.
1:2:29-30
But have not some of the Saints in Utah more wives than one? Yes: and they take good care of them too; and teach them and their children the great principles of virtue and holiness by example as well as by precept. But is it not sinful, for a man to have more than one wife living at the same time? If it is, the Bible has not told us of it. But is it not contrary to the christian religion? If it is, the christian religion has not revealed it as an evil. But do you not really think that it is contrary to the will of God for a man, in these days, to take a plurality of wives? Yes, unless God shall give them to him by a revelation through a holy prophet. Is it not contrary to the Constitution and laws of the United States for the the [sic] citizens of Utah to practice the plurality of wives? No; neither the Constitution nor the laws of the United States, have said anything on the subject of marriage or domestic relations But is it not contrary to the laws of the Territory? No; the Legislature of that Territory do not feel disposed to debar her citizens of any blessings or privileges, enjoyed under the sanction of the Almighty, by holy prophets and patriarchs of old.
1:2:30
Do you believe that the Book of Mormon is a divine revelation? We do. Does that book teach the doctrine of plurality of wives? It does not. Does the lord in that book Forbid the plurality doctrine? He forbid the ancient Nephites to have any more than one with. What does the Book of Mormon say on this subject? It says, as follows, "Thus saith the Lord, I have led this people forth out of the land of Jerusalem by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph. Wherefore, I, the Lord God, will not suffer that this people shall do like unto them of old. Wherefore, my brethren, hear me, and hearken to the word of the Lord; for there shall not any man among you have save it be one wife: and concubines he shall have none." (Book of Jacob, 2: 6.) Why were the ancient Nephites restricted to the one wife system? Because, first, the number of males and females among them, at the time the command was given, was about equal. Secondly, there was no probability that judgments, wars, or any other calamities which were to befall their nation would produce a disproportionate number of males and females. Thirdly, this small remnant of the tribe of Joseph were, at that time, about equally righteous; and one was about as capable of raising up a family in righteousness as another. And lastly, the Lord, Himself, informs them, in the same connection with the quotation which I have just made, that if He would have them practice differently from what He had previously taught them, it must be by his command. It reads as follows: "For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise, they shall hearken unto these things." Thus we see, that a man among the Nephites, by the law of God, had no right to take more than one wife, unless the Lord should command for the purpose of raising up seed unto Himself. Without such a command, they were strictly limited to the one wife doctrine: "otherwise," says the Lord, "they shall hearken unto these things;" that is, without an express command, they should hearken to the law, limiting them to one wife. So it is in this church of Latter Day Saints, every man is strictly limited to one wife, unless the Lord, through the President and Prophet of the Church, gives a revelation permitting him to take more. Without such a revelation it would be sinful, according to the Book of Mormon, which this church are required to obey. Hence, the Book of Mormon is somewhat more strict than the Bible; for there is nothing in the Bible that limits mankind to one wife, but the Book of Mormon does absolutely forbid a man to have more than one wife, unless God shall command otherwise.
Now in the early rise of this church, the Lord gave no command unto any of His servants authorizing them to take more than one wife, but on the contrary, said unto them that they should give heed to that which was written in the book of Mormon; therefore, they were under the strictest obligations to confine themselves to one wife, until a commandment came to the contrary, which the Lord did not see proper to give unto any of them, until about thirteen years after the first organization of the church. The church, therefore, are still restricted, by the severest penalties, to one wife, according to the Book of Mormon, unless in individual cases where the Lord shall, by revelation, direct otherwise.
1:2:31
No man in Utah, who already has a wife, and who may desire to obtain another, has any right to make any propositions of marriage to a lady, until he has consulted the President over the whole church, and through him, obtains a revelation from God, as to whether it would be pleasing in His sight. If he is forbidden by revelation, that ends the matter: if, by revelation, the privelege [sic] is granted, he still has no right to consult the feelings of the young lady, until he has obtained the approbation other her parents, provided they are living in Utah; if their consent cannot be obtained, this also ends the matter. But if the parents or guardians freely give their consent, then he may make propositions of marriage to the young lady; if she refuse these propositions, this also ends the matter; but if she accept, a day is generally set apart by the parties for the marriage ceremony to be celebrated. It is necessary to state, that before any man takes the least step towards getting another wife, it is his duty to consult the feelings of the wife which he al. ready has, and obtain her consent, as recorded in the 24th paragraph of the revelation, published in the first No. of "The Seer."
1:2:31-32
When the day set apart for the solemnization of the marriage ceremony has arrived, the bridegroom, and his wife, and also the bride, together with their relatives, and such other guests as may be invited, assemble at the place which they have appointed. The scribe then proceeds to take the names, ages, native towns, counties, States, and countries of the parties to be married, which he carefully enters on record. The President, who is the Prophet, Seer, and Revelator over the whole church throughout the world, and who alone holds the keys of authority in this solemn ordinance, (as recorded in the 2d and 5th paragraphs of the Revelation on Marriage,)---calls upon the bridegroom, and his wife. and the bride to arise, which they do, fronting the President. The wife stands on the left hand of her husband, while the bride stands on her left. The President, then, puts this question to the wife: "Are you willing to give this woman to your husband to be his lawful and wedded wife for time and for all eternity? If you are, you will manifest it by placing her right hand within the right hand of Four husband." The right hands of he bridegroom and bride, being thus joined, the wife takes her husband by the left arm, as if in the attitude of walking: the President, then, proceeds to ask the following question of the man: Do you brother, (calling him by name,) take sister, (calling the bride by her name,) by the right hand to receive her unto yourself to be your lawful and wedded wife, and you to be her lawful and wedded bus. band for time and for all eternity, with a covenant and promise, on your part, that you will fulfil all the laws, rites, and ordinances, pertaining to this holy matrimony, in the new and everlasting covenant, doing this in the presence of God, angels, and these witnesses of your own free will and choice?" The bridegroom answers, yes. The President, then, puts the question to the bride: "Do you, sister, (calling her by name,) take brother, (calling him by name,) by the right hand, and give yourself to him, to be his lawful and wedded wife for time and for all eternity with a covenant and promise, on your part, that you will fulfil all the laws, rites, and ordinances, pertaining to this holy matrimony, in the new and everlasting covenant, doing this in the presence of God, angels, and these witnesses of your own free will and choice?" The bride answers, yes. The President then says, "In the name of the Lord Jesus Christ, and by the authority of the Holy priesthood, I pronounce you legally and lawfully husband and wife for time and for all eternity; and I seal upon you the blessings of the holy resurrection, with power to come forth in the morning of the first resurrection, clothed with glory, immortality, and eternal lives; and I seal upon you the blessings of thrones, and dominions, and principalities, and powers, and exaltations, together with the blessings of Abraham, Isaac, and Jacob, and say unto you be fruitful, and multiply, and replenish the earth, that you may have joy and rejoicing in your posterity in the day of the Lord Jesus. All these blessings, together with all other blessings pertaining to the new and everlasting covenant, I seal upon your heads, through your faithfulness unto the end, by the authority of the Holy Priesthood, in the name of the Father, and of the Son, and of the Holy Ghost, Amen--" The scribe, then, enters on the general record, the date and place of the marriage, together with the names of two or three witnesses who were present.
(To be continued.)
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(monthly:)10cts:or:$1eryear:inadvance
CONTENTS.
The Pre-existence of Man 17
Celestial Marriage 25
Catalogue of Works 32
WASHINGTON CITY, D. C.
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at $1 per annum, invariably in advance.
THE SEER.
All ye inhabitants of the world, and dwellers on the earth, See Ye, when He lifteth up an Ensign on the Mountain. --Isaiah, xviii, 3.
Vol. 1. March, 1853. No. 3.
FIGURE AND MAGNITUDE OF SPIRITS.
1:3:33-34
Both animals and vegetables consist of two substances, very different in their nature, viz: body and spirit. The body is composed of different kinds of matter, such as oxygen, hydrogen, nitrogen, carbon, lime, &c. These, united or chemically combined, form, in animals, flesh, bones, arteries, veins, nerves, muscles, sinews, skin, and all the various parts of the animal tabernacle; and these parts, being properly organized, form the physical peculiarities which distinguish the species. By a combination and organization of the above elements, the roots, trunks, branches, leaves, &c., of trees and other vegetables, are formed. Connected with these corporeal bodies, composed of the coarser materials of nature, there is another material substance called spirit, of a more refined nature, possessing some properties in common with other matter, and other qualities far superior to other matter. Vegetable and animal life is nothing more nor less than vegetable and animal spirit. The spirit of a vegetable is in the same image and likeness of its tabernacle, and of the same magnitude, for it fills every part thereof. It is capable of existing in an organized form before it enters its vegetable house, and also after it departs from it. If the spirit of an apple tree were rendered visible when separated from its natural tabernacle, it would appear in the form, likeness, and magnitude of the natural apple tree; and so it is with the spirit of every other tree, or herb, or blade of grass, its shape, its magnitude, and its appearance, resemble the natural tabernacle intended for its residence. It is the organized spirit that manifests life; it is the spirit that animates the vegetable, that causes it to grow, that shapes its different parts, that preserves it from decaying, that enables it to bud and blossom and bring forth seed. When the spiritual vegetable withdraws, the natural one decays and returns to its original elements; but its spirit, being a living substance, remains in its organized form, capable of happiness in its own sphere, and will again inhabit a celestial tabernacle when all things are made new. The spirits of fish, birds, beasts, insects, and of man, are in the image and likeness of their natural bodies of flesh and bones, and of the same magnitude, filling every part of the same. It is this spiritual substance, and not the body, that sees, hears, tastes, smells, feels, thinks, enjoys, suffers, and manifests every other affection or passion characteristic of the animal creation. It is this self-moving, powerful substance, that quickens, animates, and moves the natural body--that forms and fashions every part--that preserves the organization from decay and death. None of the spirits of the whole animal creation are disorganized by the death of the body, but are capable of feeling, thinking, moving, enjoying, suffering, out of the body as well as in it. They are eternal, and will exist forever, capable of joy and happiness.
1:3:34
The spirits of both vegetables and animals are invisible to the natural eye; we, therefore, do not know or comprehend their nature as perfectly as we do many other substances which are more directly tangible to our senses; for this reason Solomon inquires, "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward." (Eccles. 3: 31.) By this passage Solomon shows plainly that the beast has a spirit as well as man.
That vegetables as well as ani-animals [sic] have spirits, is clearly shown from the fact that they have capacities for joy and rejoicing. The Psalmist says, "Let the field be joyful and all that is therein: then shall all the trees of the wood rejoice before the Lord: for He cometh, for He cometh to judge the earth." (Psalm 96: 12, 13.) As "all that is in the field," and "all the trees of the wood rejoice," we are compelled to believe that every vegetable, whether great or small, has a living intelligent spirit capable of feeling, knowing, and rejoicing in its sphere. One of the inspired writers informs as that the animal creation are endowed with great wisdom. He says, "There be four things which are little upon the earth, but they are exceeding wise: the ants are a people not strong, yet they prepare their meat in the summer; the conies are but a feeble folk, yet make they their houses in the rocks; the locusts have no king, yet go they forth all of them by bands; the spider taketh hold with her hands, and is in kings' palaces." (Prov. 30: 24-28.) John heard the whole animal creation praising God, and making use of intelligent language. He declares that "every creature which is in Heaven and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever." (Rev. 5:13.) From these passages we learn that every fowl and fish, beast and creeping thing, will be in the possession of great wisdom and knowledge; they will know about God and His throne, and about the Lamb, and they will talk, in an intelligent manner, about His "honor, and glory, and power." Now they could not possess wisdom, knowledge, language, and understanding, concerning the attributes of God and of His Son, unless they have an intelligent mind or spirit as well as man.
Having proved that each individual of the vegetable and animal kingdom contains a living spirit. possessed of intelligent capacities, let us next inquire concerning the shape or form of these spirits, as represented in various parts of the Scriptures. The immaterialist considers all spiritual substance to have neither form, nor magnitude, nor any relation to space or duration.* We shall not attempt in this article to refute these absurd notions, but shall assume that all spiritual substance is material, having form, and magnitude, and all the essential properties of other matter; and that in addition to these, it possesses the capacities of intelligence and self motion.
1:3:34-35
That the form of the spirit is in the likeness of the tabernacle, is evident from the description of the spirit of Samuel, which appeared to Saul and conversed with him. The spirit of Samuel was first seen by the woman with whom Saul was conversing. "And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul. And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul. I saw gods ascending out of the earth. And he said unto her, What FORM is he of? And she said, An old men cometh up, and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground and bowed himself." (1 Sam. 28:12-14.) It will be perceived that the form of Samuel's spirit was that of" an old man" "covered with a mantle." Now this could not have been Samuel's body, for that was mouldering in the grave; therefore it must have been his spirit. From the form which this spirit had, Saul was enabled to "perceive that it was Samuel." Saul, after bowing down to the ground with reverence before Samuel, entered into conversation with him; and Samuel prophesied unto him, and told him what should betel Israel, and that he and his sons should be slain the next day and come into the spiritual world with him.
1:3:35
When the three Hebrews were cast into the fiery furnace, Nebuchadnezzar was astonished, "and said lo! I see four men loose, walking in the midst of the fire, and they have no hurt; and the FORM of the fourth is like unto the Son of God." (Dan. 3: 25.) This fourth personage walking in the fire must have been the spiritual body of the Son of God, or some other spiritual body resembling him in form. The form of this spiritual body resembles also the form of man, hence he exclaimed, "I see four men loose."
The revelator, John, saw the spirits of the martyrs, which he describes as follows: "And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God and for the testimony which they held; and they cried with a loud voice saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them that they should rest yet for a little season until their fellow servants and their brethren, that should be killed as they were, should be fulfilled." (Rev. 6: 9-11.) These spirits must have had form, or John could not have seen them: they were capable of speaking with a loud voice and of wearing white robes. If a spirit have no form, it could neither speak nor wear clothing. We have already seen that the spirit of Samuel was clothed with a mantle, while those that John saw, had white robes given to them. These passages prove that the spirits of men are in the shape or image of the fleshly tabernacle, and that the spirit of the Son of God, before he took upon himself flesh, did resemble man, and was in the likeness or shape of his fleshly body, into which he afterwards entered.
The shape or form of the spirits of beasts is in the image of their natural bodies. When Elijah was escorted to heaven, he had the honor of riding in a chariot drawn by horses. (2 Kings 2:11,12.) When the king of Syria sent horses and chariots, and a great host, to take Elisha, the prophet, and carry him a prisoner into the Syrian army, the servant of the prophet, seeing his master surrounded by such a formidable host, was very much alarmed for his safety, and cried out, "Alas, my master! how shall we do? And he answered, Fear not: for they that be with us are more than they that be with them. And Elisha prayed, and said, Lord, I pray thee open his eyes that he may see. And the Lord opened the eyes of the young man, and he saw; and, behold, the mountain was full of HORSES and chariots of fire round about Elisha." (2 Kings 6: 15-17.) These horses shone with the brilliancy of fire. They were spiritual horses, under the management and control of an army of spirits riding in chariots. These spirits of horses must have been in the same shape as the natural bodies of horses, or else they would not have been recognised [sic] as belonging to that species of animals. They were exceedingly numerous, so that "the mountain was full" of them.
1:3:35-36
John says, "I saw Heaven opened, and beheld a WHITE HORSE; and He that sat upon him was was [sic] called Faithful and True, and in righteousness He doeth judge and make war." "And the armies which were in Heaven followed Him upon WHITE HORSES, clothed in fine linen, white and clean."--Rev. 19: 11, 14. Thus, we perceive, that the Son of God, himself, and all the armies of Heaven, occasionally ride on horseback; and, therefore, there must be thousands of millions of horses in Heaven; and as no horses, pertaining to this earth, had then received a resurrection, these, doubtless, were the spiritual bodies of horses whose natural bodies had returned to the dust.
1:3:36
As we have proved, that the spirits of men, and of horses, and of all manner of beasts, and of creeping things, and of birds, are in the shape of their mortal tabernacles, it is reasonable to infer, analogically, that the spirits of grass, of herbs, and of trees, are in the form of the natural bodies of the respective vegetables which they once inhabited; and that those vegetables which are now living, are inhabited by living spirits in the form of themselves.
All spirits have magnitude, as well as form, which can be clearly shown from the Scriptures. Those passages, that have been already quoted, proving that spirits have form, also prove that they have magnitude. The Spirit of Samuel, as seen by Saul, and the spirit of the Son of God, walking in the fiery furnace, were, both, of the size of men. The spirits of horses, beasts, birds, and creeping things, were, not only of the shape of their respective natural bodies, but were evidently of the same size as those bodies when full grown; otherwise they would have been represented, as infants instead of men, as colts instead of horses, &c.
The tabernacles of both animals and vegetables continue to grow or increase in size, until they attain to the original magnitude of their respective spirits, after which the growth ceases. When the spirit first takes possession of the vegetable or animal seed or embryo, it contracts itself into a bulk of the same dimension as the seed or tabernacle into which it enters: this is proved from the fact, that the spiritual body of the Son of God, seen by Nebuchadnezzar, was of the size of man, and yet this same spiritual body was afterwards sufficiently contracted to enter into, and to be wholly contained within an infant tabernacle. in like manner, every other spirit, whether vegetable or animal, is of the full size of the prospective tabernacle, when it shall have attained its full growth; and, therefore, when it first enters the same, it must, like the spiritual body of the Son of God, be greatly diminished from its original dimensions. Spirits, therefore, must be composed of substances, highly elastic in their nature, that is, they have the power to resume their former dimensions, as additional matter is secreted for the enlargement of their tabernacles. It is this expanding force, exerted by the spirit, which gradually developes [sic] the tabernacle as the necessary materials are supplied,
When the limb of a tree or of an animal is severed from the main body, the spirit, occupying that limb, is not severed from the other parts of the spirit, but immediately contracts itself into the living portions of the body, leaving the limb to decay. The contraction of spiritual bodies is still further proved, from the fact, that a legion of wicked spirits actually huddled themselves together in the tabernacle of one man. These wicked spirits, being fallen angels, were actually in the shape and size of the spirits of men; therefore, they must have been exceedingly contracted to have all entered one human body.
1:3:37
THE PRE-EXISTENCE OF MAN.
(Continued.)
23. The celestial beings who dwell in the Heaven from which we came having been raised from the grave, in a former world, and having been filled with all the fulness of those eternal attributes, are called Gods, because the fulness of God dwells in each. Both the males and the females enjoy this fulness. The celestial vegetables and and fruits which grow out of the soil of this redeemed Heaven, constitute the food of the Gods. This food differs from the food derived from the vegetables of a fallen world: the latter are converted into blood, which, circulating in the veins and arteries, produces flesh and bones of a mortal nature, having a constant tendency to decay: while the former, or celestial vegetables, are, when digested in the stomach, converted into a fluid, which, in its nature, is spiritual, and which, circulating in the veins and arteries of the celestial male and female, preserves their tabernacles from decay and death. Earthly vegetables form blood. and blood forms flesh and bones; celestial vegetables, when digested, form a spiritual fluid which gives immortality and eternal life to the organization in which it flows.
24. Fallen beings beget children whose bodies are constituted of flesh and bones, being formed out of the blood circulating in the veins of the parents. Celestial beings beget children, composed of the fluid which circulates in their veins, which is spiritual, therefore, their children must be spirits, and not flesh and bones. This is the origin of our spiritual organization in Heaven. The spirits of all mankind, destined for this earth. were begotten by a father, and born of a mother in Heaven. long anterior to the formation of this world. The personages of the father and mother of our spirits, had a beginning to their organization, but the fulness of truth (which is God) that dwells in them, had no be ginning; being "from everlasting to everlasting." (Psalm 90:2.)
25. In the Heaven where our spirits were born, there are many Gods, each one of whom has his own wife or wives which were given to him previous to his redemption, while yet in his mortal state. Each God, through his wife or wives, raises up a numerous family of sons and daughters; indeed, there will be no end to the increase of his own children: for each father and mother will be in a condition to multiply forever and ever. As soon as each God has begotten many millions of male and female spirits, and his Heavenly inheritance becomes too small, to comfortably accommodate his great family, he, in connection with his sons, organizes a new world, after a similar order to the one which we now inhabit, where he sends both the male and female spirits to inhabit tabernacles of flesh and bones. Thus each God forms a world for the accommodation of his own sons and daughters who are sent forth in their times and seasons, and generations to be born into the same. The inhabitants of each world are required to reverence, adore, and worship their own personal father who dwells in the Heaven which they formerly inhabited.
26. When a world is redeemed from its fallen state, and made into a Heaven, all the animal creation are raised from the dead, and become celestial and immortal. The food of these animals is derived from the vegetables, growing on a celestial soil; consequently, it is not converted into blood, but into spirit which circulates in the veins of these animals; therefore, their offspring will be spiritual bodies: instead of flesh and bones. Thus the spirits of beasts, of fowls, and of all living creatures, are the offspring of the beasts, fowls and creatures which have been redeemed or raised from the dead, and which will multiply spirits, according to their respective species, forever and ever.
1:3:37-38
27. As these spiritual bodies, in all their varieties and species, become numerous in Heaven, each God will send those under his jurisdiction to take bodies of flesh and bones on the same world to which he sends his own sons and daughters. As each God is "The God of the spirits of all flesh," pertaining to the world which he forms; and as he holds supreme dominion over them in Heaven, when he sends them into a temporal or terrestrial world he commits this dominion into the hands of his sons and daughters, which inhabit the same.
1:3:38
28. When the world is redeemed, the vegetable creation is redeemed and made new, as well as the animal; and when planted in a celestial soil, each vegetable derives its nourishment therefrom; and the fluid, thus derived, circulates in the pores and cells of the vegetable tabernacle, and preserves it from decay and death; this same fluid, thus circulating, forms a spiritual seed, which planted, grows into a spiritual vegetable; this differs from the parent vegetable, in that it has no tabernacle. This is the origin of spiritual vegetables in Heaven. These spiritual vegetables are sent from Heaven to the terrestrial worlds, where, like animals, they take natural tabernacles, which become food for the sustenance of the natural tabernacles of the animal creation. Thus the spirits of both vegetables and animals are the offspring of male and female parents which have been raised from the dead, or redeemed from a fallen condition, with the world upon which they dwelt.
29. The number of the sons and daughter's of God, born in Heaven before this earth was formed, is not known by us. They must have been exceedingly numerous, as may be perceived, by taking into consideration the vast numbers which have already come from Heaven, and peopled our planet during the past six thousand years. The amount of population now on the globe, is estimated in round numbers at one thousand million. If we take this estimation for the average number per century, during the seven thousand years of its temporal existence, it will amount to seventy thousand millions. During the early age of the world, there were many centuries in which the amount of population would fall short of this average; but during the Millennium, or the last age of the world, the population will, probably, far exceed this average. Seventy thousand million, therefore, is a rough approximation to the number of inhabitants which the Lord destined to dwell in the flesh on this earth. It will be seen. from this estimation, that about seventy thousand million sons and daughters were born in Heaven, and kept their first estate, and were counted worthy to have a new world made for them, wherein they were permitted to receive bodies of flesh and bones, and thus enter upon their second estate.
30. It must be remembered, that seventy thousand million, however great the number may appear to us, are but two-thirds of the vast family of spirits who were begotten before the foundation of the world: the other third part of the family did not keep the first estate. Add to seventy thousand million, the third part which fell, namely, thirty-five thousand million, and the sum amounts to one ,hundred and five thousand million which was the approximate number of the sons and daughters of God in Heaven before the rebellion which broke out among them.
1:3:38-39
31. If we admit that one personage was the Father of all this great family, and that they were all born of the same Mother, the period of time intervening between the birth of the oldest and the youngest spirit must have been immense. If we suppose, as an average, that only one year intervened between each birth, then it would have required, over one hundred thousand million of years for the same Mother to have given birth to this vast family. The law, regulating the formation of the embryo spirit, may, as it regards time, differ considerably from the period required for the formation of the infant tabernacle of flesh. Should the period between each birth, be one hundred times shorter than what is required in this world, (which is very improbable,) it would still require over one thousand million of years to raise up such a numerous progeny. But as heavenly things are, in many respects, typical of earthly, it is altogether probable that the period required for the formation of the infant spirit, is of the same length as that required in this world for the organization of the infant tabernacle.
1:3:39
32. If the Father of these spirits, prior to his redemption, had secured to himself, through the everlasting covenant of marriage, many wives, as the prophet David did in our world the period required to people a world would be shorter, within certain limits, in proportion to the number of wives. For instance, if it required one hundred thousand million of years to people a world like this, as above stated, it is evident that, with a hundred wives, this period would be reduced to only one thousand million of years. Therefore, a Father, with these facilities, could increase his kingdoms with his own children, in a hundred fold ratio above that of another who had only secured to himself one wife. As yet, we have only spoken of the hundred fold ratio as applied to his own children; but now let us endeavor to form some faint idea of the multiplied increase of worlds peopled by his grandchildren, over which he, of course, would hold authority and dominion as the Grand Patriarch of the endless generations of his posterity. If, out of the whole population of the first redeemed world, only one million of sons were redeemed to the fulness of all the privileges and glory of their Father, they, in their turn, would now be prepared to multiply and people worlds the same as their Father, being made like him and one with him. While their Father, therefore, was peopling the second world, these million of redeemed sons would people one million of worlds. Each of these worlds would be redeemed and glorified, and become celestial worlds or heavens. Thus there would be the "Heaven of Heavens" inhabited by the Grand Patriarch and those of the same order with him; secondly, there would be the two redeemed worlds or heavens inhabited by his children; and, thirdly, there would be the one million of heavens inhabited by his grandchildren. We have only estimated, as yet, the second generation of worlds. If the estimate be carried still further in the same ratio, it will be found that the number in the third generation amounts to one billion three million and three worlds. The fourth generation would people over a trillion, and the fifth over a quadrillion of worlds; while the one-hundredth generation would people more worlds than could be expressed by raising one million to the ninety ninth power. Any mathematician who is able to enumerate a series of 595 figures, will be able to give a very close approximation to the number of worlds peopled by the descendants of one Father in one hundred thousand million of years, according to the average ratio given above. Now this is the period in which only one world could be peopled with one wife. While the Patriarch with his hundred wives, would multiply worlds on worlds, systems on systems, more numerous than the dust of all the visible bodies of the universe, and people them with his descendants to the hundredth generation of worlds; the other, who had only secured to himself one wife, would in the same period, just barely have peopled one world.
1:3:39-40
33. Each father gives laws to his family, adapted to the degree of knowledge which they possess. The laws given to impart the ideas of right and wrong to infant spirits, are of a more simple nature than those ordained for the government of spirits after they have acquired this knowledge. Each law has its appropriate penalty affixed, according to the nature of the law and the amount of knowledge possessed by the beings whom it is intended to govern. The penalties or chastisements upon infant or youthful spirits, while learning to distinguish between virtue and vice, are not as severe as those inflicted upon disobedient spirits who have already acquired these ideas. After having learned the nature of right and wrong in some things, laws will be given teaching them their duties towards their parents and towards each other as brother and sister spirits, and towards the angels who are servants to their parents, and towards other Gods and their children and servants who reside in the same heaven. Also, some spirits will be many thousand years older than others; and, therefore, if they have been diligent in observing the laws given to them, they will be far more intelligent than their younger brethren. For instance, Jesus, being "the First Born of every creature," would have many millions of years experience in advance of his younger brethren, providing that they were all begotten by the same Father. Now those that were born soon after Him would have nearly the same amount of experience. And it is reasonable to suppose that these spirits would be divided into classes, according to their age and the knowledge they had gained through obedience to the laws of their father, and that lessons of instruction would be imparted to each class, and still higher laws be unfolded, to govern them, and that as their knowledge increased so would their responsibilities also increase.
1:3:40
34. The period of time required to educate spirits seems to have been of far greater duration than the period allotted to us in our second estate. Some of the older spirits must have existed millions of years in their first estate, before they were privileged to enter this world. Now during this vast period they must have had ample opportunity of becoming deeply learned in all the laws of spiritual existence. Dwelling in the presence of their Father, and having access to all His servants, the angels, and the privileges of associating with all the Gods who resided in the same Heaven and who were of the same order as their Father, they must have had facilities for acquiring information far beyond anything enjoyed in this probation. In that high and heavenly school they had the opportunities of requiring of their Father all about the elements of which the worlds were constructed, and how these elements acted upon one another, and concerning all the infinity of laws which had been given to govern them in their action, their combinations, their unions, and their organizations; and in fine, they must have been instructed in all the art and science of world making.
1:3:40-41
35. There were some things, however, which these spirits could not learn while they remained in their first estate: they could not learn the feelings and sensations of spirits embodied in tabernacles of flesh and bones. An idea of these feelings and sensations could not be imparted to them by teaching, nor by any other means whatsoever. No power of language or signs could give them the most distant idea of them. An idea of those feelings and sensations can only be obtained by actual experience. They might be described to them for millions of ages, and yet without being placed in a condition to experience them for themselves, they never could form any ideas concerning them. This may be illustrated by supposing an infant to be born in a dungeon where not the least ray of light was ever permitted to enter. This infant might grow up to manhood with the organs of vision perfect, but he would have no idea whatever of the sensation of seeing--he could form no conception of light or of the beauty of the various colors of light, though this sensation might be described to him for one hundred years, yet no power of language could convey to him the faintest idea of red or green, or blue, or yellow, or of anything else connected with the sensations produced by light. These feelings could only be learned by actual experience; then, and not till then, would he know anything about it. So, likewise, there are many feelings and sensations arising from the intimate connexion [connection] of spirits with flesh and bones that can only be learned by experience.
(To be continued.)
1:3:41
CELESTIAL MARRIAGE.
(Continued.)
In the Revelation on Marriage, we are informed that there is never but one man on the earth at the same time who holds ,he keys to minister the ceremony of marriage for time and for all eternity, and to seal the same on earth with authority, so that it may be acknowledged and sealed in Heaven. The keys of authority are conferred by revelation, and by the holy annointing [sic], upon the Prophet, Seer, and Revelator of the church, who is the President over all the saints throughout the world. In cases where it is inconvenient for him to attend, he has the authority to appoint others to officiate in his stead. But in all cases of this nature, he must be consulted by the parties, and his sanction be obtained.
When a man who has a wife. teaches her the law of God, as revealed to the ancient patriarchs, and as manifested by new revelation, and she refuses to give her consent for him to marry another according to that law, then, it becomes necessary, for her to state before the President the reasons why she withholds her consent; if her reasons are sufficient and justifiable and the husband is found in the fault, or in transgression. then, he is not permitted to take any step in regard to obtaining another. But if the wife can show no good reason why she refuses to comply with the law which was given unto Sarah of old, then it is lawful for her husband, if permitted by revelation through the prophet, to he married to others without her consent, and he will be justified, and she will be condemned, because she did not give them unto him, as Sarah gave Hagar to Abraham, and as Rachel and Leah gave Bilhah and Zilpah to their husband, Jacob.
It is the duty of a man who takes another wife to look after her welfare and happiness, and to provide for her the comforts of life the same as for the first; for the Scripture, in speaking of such a man, says, "If he take him another wife; her food, her raimant [sic], and her duty of marriage, shall be not diminish." (Exodus 21:10,)
There is no particular rule, as regards the residence of the different branches of a family. It is very frequently the case that they all reside in the same dwelling, and take hold unitedly and with the greatest cheerfulness, of the different branches of household or domestic business, eating at the same table, and kindly looking after each others welfare, while the greatest peace and harmony prevail year after year. Their children play and associate together with the greatest affection as brothers and sisters; while each mother apparently manifests as much kindness and tender regard for the children of the Others, as for her own. And morning and evening, when the husband calls together his family to worship the Lord and call upon his name, they all bow the knee, and, with the greatest union of feeling, offer their devotions to the Most High.
It is sometimes the case that the husband provides for his wives separate habitations, as Jacob did for his four wives, each of whom had a separate tent. (See Genesis, 31:83.) Where all the wives are equally faithful, the husband generally endeavors to treat them all without partiality.
1:3:41-42
Jealousy is an evil with which the saints in Utah are but seldom troubled: it is an evil that is not countenanced by either male or female; and should any indulge such a passion, they would bring a disgrace and reproach upon themselves which they could not easily wipe away. And indeed, it is very rare, that there are any causes for jealousy for the citizens of that Territory think more or their virtue than the" do of their lives. They know, that if they have any connections out of the marriage covenant, they not only forfeit their lives by the law of God, but they forfeit their salvation also With such views resting upon the minds of both old and young, the people have the greatest of confidence in each others integrity: they can entrust their wives and daughters, without any distrust, to the protection and care of their neighbors. Under the strict and rigid laws of virtue which prevail and are carried into general practice, wives are not in constant fear of the inconstancy of their husbands; parents are not fearful of their children being seduced and their characters being destroyed neither are they fearful that their children will form contracts of marriage without their consent; for such a thing is not allowed in the whole territory. Such a state of things actually existing, not in theory alone, but in general practice, removes every cause for jealousy, distrust, and want of confidence, and lays a broad and permanent foundation for peace and union. If a man ill-treats any one of his wives, he is looked upon as having violated the law of God and it is difficult for him to recover from the disgrace.
1:3:42
There are more quarrellings, and jealousies, and disunions, and evil speakings, in one week, among two thousand families, taken at random any where in the United States or England, than would be seen throughout all Utah Territory in five years. And there is more unvirtuous conduct practiced in one day in New York city, or Albany or Buffalo, or Cincinnati, or St. Louis, than would be practiced in Utah in a thousand generations, unless they greatly degenerated from their present standard of morals.
If the Gentile nations consider Patriarchal Matrimony "a mote" which has got into the Saints' eyes, let them, before they undertake to pluck it out, extricate the great beams from their own eyes, and then they will learn that what they supposed to be "a mote" is in reality a divine institution, which was practiced by the most holy men that ever lived in ancient times under the sanction and approbation of the Almighty.
Tradition causes individuals and nations to "strain at a gnat and swallow a camel." They cry out, as though they were frightened out of their senses, because a territory practices legal and lawful matrimony after the pattern set before them in the Scriptures; but they can swallow down comparatively easy, without scarcely uttering a groan, the polluted wretched, most filthy sinks of iniquity, that to an alarming extent in all the large towns, cities, and sea-ports among the Gentile nations. One such den of polution [sic], in ancient times, would have brought down the heaviest judgments of the Almighty upon the whole nation of Israel, until they irradicated [sic] the evil, root and branch, from their midst. Yes, even for one case of adultery, almost the whole tribe of Benjamin were destroyed, and that, too, by the command of God. (See 19, 20, and 21, chapters of Judges.) But now tens of thousands of public prostitutes may be found in one city such as New York, and ninety thousand in another like London, and yet the United States and England call themselves christian nations, and pretend to worship God with all these abominations under their notice. Are the nations justified who suffer such great wickedness in their midst? Verily no.
1:3:42-43
Can any one suppose that God has changed so that he does not look upon adulterous and unvirtuous practices now with the same degree of abhorence [sic] as he did anciently? If for one sin of this description, twenty-five thousand Benjaminites, together with their wives and little children were destroyed by the command of God, what must be the fierce wrath and terrible judgments laid up against modern christendom who have suffered these abominations to prevail among them, not in a few isolated cases existing for a moment, but in hundreds of thousands of cases, where public prostitutes swarming forth from their deathly hellish dens, like so many venomous serpents, have corrupted nations and generations for centuries and for ages!
1:3:43
Let this nation put these evils from their midst; let them enact strict laws to protect the virtue of the country; let the heaviest penalties be inflicted upon all public prostitutes, and upon all those who encourage the same, either by precept or example; let the priests and the people, the rulers and the ruled, clothe themselves in sackcloth and weep before the Lord for the sins of the nation, which have reached unto the heavens and cry aloud for vengeance; let them cleanse the land and wipe out of existence these soul-destroying abominations: then let them teach Utah virtue, and their precepts will be heard and their admonitions received; then will the valiant-hearted sons and daughters of the Mountain Territory believe that there is virtue still left in the land; and then shall the nation find favor in the sight of heaven, and rise up in strength, in power, in glorious majesty, and extend their dominions east, west, north, and south, and shall rule in triumph and everlasting honor unto the ends of the earth. But until then let them hide their faces in shame and blush in deep silence at the floodgates of iniquity which pour forth their torrents of corruption and death in all parts of the land.
Why do the Saints marry for all eternity as well as for time? Because both male and female expect to have a resurrection from the dead, and wish to enjoy each others society in the capacity of husbands and wives in the eternal worlds. Do the saints believe that all those who have been husbands and wives in this life will enjoy that relationship after the resurrection? No; they do not believe that any will enjoy that privilege excepting those who have been married by the word of the Lord, and by his authority for eternity. When a man and woman enter into matrimonial contracts and covenant to be each others companion until death, they have claim upon each other for this life only; when death comes, their marriage contracts and covenants expire; and in the resurrection, however much they may desire to enjoy themselves in all the endearing relationships of husband and wife, they will find that their contracts and covenants which were made for time only, give them no title to each other in eternity. Therefore, they will not be permitted under any conditions whatever to live together as husband and wife. But can they not renew their contracts and be married again in that life? No; for Jesus says, "In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven." (Matthew 22: 30.) Those who have not secured their marriage for eternity in this life, can never have it attended to hereafter; therefore, if they should through faithfulness even be saved, yet they would be no higher than the angels, and would be compelled to live separately and singly, and consequently without posterity, and would become servants to all eternity, for those who are counted worthy to become kings and priests, and who will receive thrones and kingdoms, and an endless increase of posterity, and inherit a far more exceeding and eternal weight of glory. Such will need myriads of servants as their kingdoms and dominions increase; and the numbers requisite will be found among those who kept not the higher law, but still rendered themselves worthy of an inferior reward.
1:3:43-44
The first marriage we have on record, is that of our first parents. After the Lord had formed Eve, He "brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man. Therefore shall a man leave his father and his mother and shall cleave unto his wife, and they shall be one flesh." (Gen. 2: 22-24.) Here was a marriage in which the Lord in person officiated--a marriage between two immortal beings. Both Adam and Eve were so organized that death had no dominion over their bodies; they were capable of living forever and ever. Death was not in the organization; it came into the world by transgression; it was an enemy--a usurper--an evil which man brought upon himself, or as Paul says, "By one man sin entered into the world, and death by sin." (Rom. 5: 12.) If sin had not entered our world, death never would have been known in this creation; consequently our first parents would have been living this day as fresh, and as fair, and as full of all the vigor and strength of immortality, as in the morn of creation; millions of ages would have produced no effect upon their immortal systems; they would have been as durable as the throne of Jehovah, and as lasting as eternity itself. Remember, then, that when the Lord gave Eve to Adam, He gave an immortal woman to an immortal man: He made them one flesh, not for time, not for any definite period of duration, not till death--for that monster was not in the creation. which was then newly formed and pronounced "very good"--but He joined them in one, as one flesh, to be indissolubly united while eternal ages should roll on, or God himself endure.
1:3:44
But man, through disobedience, opened the gates to the enemy; death enters armed with horrible vengeance, and with a ghastly smile seats himself upon the throne of the new world, and clad with frightful majesty proclaims himself "The King of Terrors." All things feel his withering touch; all nations and generations are prostrated in the dust; ruin and desolation follow in his train; the whole creation groan beneath the grasp of his tyrant hand under his direful reign our first parents were banished from the presence of their Creator--were disinherited from the garden of Eden--were subjected to labor and toil to procure food from the ground, cursed for man's sake. The seeds of death were combined with the very soil; they organized themselves in every vegetable; they were mixed in all species of food derived from the ground; all the animal creation, with man himself, partook thereof; and death thus took a firm hold upon every living being; the immortal bodies of Adam and Eve received the fatal curse--they yielded--they sank--they died--their bodies returned to dust.
But what was lost by the fall, was restored through Jesus Christ. Did the original sin bring a curse upon the earth? The atonement redeems from that curse and restores this creation to its primeval beauty, goodness, and glory. Did that sin tear asunder body and spirit, destroy the immortal workmanship of the Creator, prostrate it low in the dust? The redemption which is in Christ will restore "bone to bone," limb to limb, and joint to joint; while flesh, sinews, and skin, will be restored to their original position; the spirit be restored to its body, and the body be restored to immortality. Did death tear asunder husband and wife, divorce that which God had joined together as "one flesh," immortal and eternal in its nature? The atonement of Christ will repair the breach, will resents the immortal Eve to the immortal Adam, will join them again as one flesh, never more to be separated, and will again let the lawful husband enjoy the society of his lawful wife.
1:3:44-45
This restoration of Eve to Adam in the resurrection will require no new ceremony of marriage; for they were never legally divorced; the fall was not a divorce, for they lived for centuries in their mortal state as husband and wife; the death of the body was not a divorce, but only a separation for a season; consequently, they were husband and wife in the spiritual state between death and the resurrection; there is nothing connected with the resurrection which is calculated to divorce; on the contrary, the resurrection, instead of being a divorcing or separating power, is a restoring or uniting power: therefore, Adam and Eve will not need to be married after the resurrection, for there never will be one moment, from the time of their marriage in the Garden of Eden to the endless ages of eternity, that they will cease to be legally husband and wife.
1:3:45
If the Lord had waited until after the fall before he solemnized the marriage of our first parents, and then had joined them as husband and wife only until death; when the time run out and death came, the marriage contract would have been no longer binding, and they would have ceased from that moment to be lawfully husband and wife; and as there is no marrying after the resurrection, they would have remained to all eternity in a single state.
If the Lord should fail to restore to Adam his wife after the resurrection, then the redemption through Christ would not be as broad as the fall. That which was joined as "one flesh" by the Lord Himself was put asunder, but not divorced by the enemy death; if Christ does not restore that which the enemy has taken away, then the redemption is incomplete; then death would have greater power than He who holds the "keys of death," which would be unscriptural and absurd. Christ has power over the devil, and the devil has power over death. (See Heb. 2:14.) And Christ will destroy the works of the devil from the earth, and death and hell will be banished to the lake of fire and brimstone, and our first parents, being delivered from these enemies, will be as immortal as they were on their bridal day.
The union of these two immortal beings in the marriage covenant, was for the purpose of lawfully multiplying their species; for the first great command given to man was to "be fruitful, and multiply and replenish the earth--" And it pleased God that man should obey this important command only through the marriage ordinance. All other associations of the sexes, as we have already proved, were under the severest penalties forbidden. It must be recollected that when this great command was given, and when they were joined as one flesh for the purpose of obeying it, they were immortal both body and spirit. They did not obey this command while in their immortal state; they fell from immortality to mortality, after which they began to multiply their fallen species upon the earth. If they had complied with the command before the fall, it would have been impossible for them to have raised up children of mortal flesh and bones, subject to death. Mortal childish could not spring from immortal parents.
Is it possible for immortal beings to multiply? If it is not, then why did God give such a command to the immortal male and female? It may be said that they fulfilled the design embraced in the command after they through transgression became mortal; but did God command them to sin, and fall, and become mortal, in order to raise up mortal posterity that the first command might be obeyed and made honorable? Would He command them to disobey one law in order to keep another? If they could not have multiplied while immortal, it was absolutely necessary that they should break one law to obey another. But, on the other hand, if' they could have multiplied while immortal, then their posterity would of necessity ' have been immortal also; otherwise, death would have entered the world without sin, which no one for a moment could believe. Who then cannot easily see that the very existence of mortal man on this earth depended on the fall? Who so dull of apprehension that he cannot perceive that if our first parents had not fallen, we, as mortal beings, could have had no existence? Mortal children of flesh and blood could not have been born.
1:3:45-46
After our first Parents had become fallen, and consequently mortal, it was impossible for them to obey the command to multiply as immortal beings and raise up immortal children. It is true, they could offer a substitute of a mortal posterity, subject to death, instead of an immortal one; but would the Lord accept such a substitution, as sufficient to answer the ends of the great command given to them as immortal beings? Would He consider the command honored and fulfilled, by being presented with a fallen, deathly, corrupt, mortal race, instead of an immortal, heavenly race, blooming in all the freshness of eternal life? If God will not be satisfied with such a substitution, would it be any thing more than reasonable that He should devise a plan by which our first Parents could be restored to immortality, and to the earth, and again be placed in a condition to multiply their species as immortal beings? Can they ever obey that law, so as to answer the end and design for which it was given, unless they shall, as immortal beings, "Multiply and Replenish the earth" with an immortal posterity? God will not suffer the fall of man to thwart the great and eternal purpose he had in view in that command. The redemption through Christ was intended to restore both male and female to immortality, that what they lost by the fall might be regained. If the fall deprived them of the power of raising up an immortal posterity, the redemption will restore that privilege, or else it will be in complete. Adam must, therefore, have restored to him his beloved wife--his immortal Eve; and they must be placed upon the New Earth, redeemed from the effects of their transgression, where they will "Multiply and replenish" the same with immortal children, as they were commanded to do in the first place, but failed, because of transgression. Thus will God show to all his creations, that the enemy has not defeated His designs and purposes, but that they will all be fulfilled and accomplished, and that the Devil who sought to overthrow them, has, himself, been defeated and banished from this creation into his own place.
1:3:46
If our first Parents were married for eternal ages, for the purpose of multiplying an immortal offspring, we cannot for one moment suppose that there will ever a period arrive throughout all future duration, when they will cease to obey this command. Hence their own sons and their own daughters, aside from their grandchildren, will be as numerous as the dust of the earth, or in other words, there will be no end to their increase. At the average rate of one per year, in a thousand million of years, they would people an earth as large as this with their own sons and daughters: and if we let our minds stretch still further into the future ages of eternity, we can say, with confidence, that the period will arrive, when their own children, without reckoning their (childrens') descendants, will be sufficiently numerous to people as many worlds as have been discovered by the aid of the most powerful telescopes; and we can say of them, that "Of the increase of their government," or of their kingdoms, "there will be no end."
1:3:46-47
But was the command to multiply limited to our first Parents? No; it extended to their posterity also. If the command required immortal Parents to multiply, it surely would require the same things of the children; but it may be said, that through the transgression of the Parents the children are born mortal, and therefore, that they have not the privilege of raising up an immortal posterity. But it must be recollected, that the same sin which prevents the children, also prevented the first parents from fulfilling that command; and the same redemption which redeems the parents, also redeems the children, and restores them all to immortality. Therefore, if the children have been married for eternity, as well as for time, by the authority of God, the same as their first Parents were, they will, with them, raise up, after the resurrection, an endless posterity of immortal beings. In this manner, the children, as well as the parents, are placed in a redeemed condition, wherein they can eternally obey the command to multiply.
1:3:47
But those who do not, in this life, enter into the eternal covenant of marriage, after the pattern set by the first immortal pair, can never obey the first great command. If any shall say that they obey that in this life, to them we reply, that a fallen, corrupt, mortal posterity, will never be accepted, as sufficient to answer the ends of that great law which was given to man in his immortal state. Immortal beings only can obey that law acceptably, according to the real design and purpose which the Lord had in view. They, therefore. who enter not into the everlasting covenant of marriage, can never obey that law; and because they have not placed themselves in a condition to obey it, they will find in the resurrection, that they have no lawful companions, and cannot enjoy the same fulness of glory as their first Parents, and as others who have been joined by the Lord eternally as one flesh. They, therefore, must be numbered with the angels who do not keep the law; while those who do keep it, will sit upon thrones of judgment and will judge those angels and make them their servants, and they shall serve them throughout endless generations forever and ever, for angels have no power to enlarge themselves by an increase of posterity. But to those who keep the law through the eternal covenant of marriage, shall honor, and glory, and dominion, and eternal lives, be added to endless ages in worlds without end. By such shall worlds be peopled with their own sons and daughters; and their eternal kingdoms shall be multiplied as the stars of Heaven which no man can number. By such shall God be glorified, in the continuation of His works, in the extension of the Universe, in the redemption and glorification of worlds, and in the increase of intelligent, immortal, Godlike beings who inherit all the fulness of His own great perfections.
No uninspired man has authority from God to join together the male and female in the marriage covenant. Marriage is an ordinance of God, and we read that "What God hath joined together let not man put asunder." (Matthew 19: 6.) Where man usurps authority to officiate in the ordinance of God, and joins together the sexes in marriage, such unions are illegal in the sight of God, though they may be legal according to the laws and governments of men. The power to officiate in the ordinances of God has not been upon the earth since the great apostacy [sic], until the present century. Something like seventeen centuries have passed away since the authority was lost on the eastern hemisphere to administer in any of the ordinances of God. During that long period marriages have been celebrated according to the customs of human governments, by uninspired men, holding no authority from God; consequently, all their marriages, like their baptisms, are illegal before the Lord. Point out to us a husband and wife that God has joined together from the second century of the christian era until the nineteenth, if any can. Such a phenomenon cannot be found among Christians or Jews, Mahometans [Muhammadans] or Pagans. All are without prophets or inspired men--all are without divine authority: none have had power to seal on earth the marriage covenant that it might be sealed in heaven; none during that long period have heard the voice of the Lord commanding them to officiate in those sacred ordinances.
1:3:47-48
Marriages, then, among all nations, though legal according to the laws of men. have been illegal according to the laws, authority, and institutions of Heaven. All the children born during that long period, though legitimate according to the customs and laws of nations, are illegitimate according to the order and authority of Heaven. Those things which are performed by the authority of men, God will overthrow and destroy, and they will be void and of no effect in the day of the resurrection. All Things ordained of God and performed and sealed by His authority, will remain after the resurrection. That which is of man, will be of no force or authority after death; that which is of God, will endure forever. Republics and kingdoms, thrones and empires, principalities and powers, and all things else of human origin, shall be cast down and destroyed and vanish away like "the dream of a night vision;" but all things sealed on earth and in Heaven, shall abide forever and have no end.
(To be continued.)
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CONTENTS.
Figure and Magnitude of Spirits 33
The Pre-existence of Man
of Man 37
Celestial Marriage 41
Catalogue of Works 48
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THE SEER.
1:4:49
All ye inhabitants of the world, and dwellers on the earth, See Ye, when He lifteth up an Ensign on the mountain. --Isaiah xviii, 3.
Vol. 1. April, 1853. No. 4.
THE PRE-EXISTENCE OF MAN.
(Continued.)
36. There are two different kinds of knowledge: one kind is obtained from reason and reflection, of which self-evident truths are the foundation the other kind is gained by sensation or experience. The ideas relating to the first kind are obtained by comparing truth with truth; hence they are acquired by spirits in this manner, and can be communicated to them independant [sic] of experience. The ideas of the latter kind cannot be obtained by reasoning or reflection; they can only be learned by experience. Spirits, therefore, can advance to the highest degree of knowledge in some things, while in others they must remain in ignorance until they are placed in circumstances to learn them by experience. Now there are many experimental truths which are just as necessary to be learned as truths of a different nature, and without the knowledge of which an intelligent being could never be perfected in happiness and glory; hence it becomes necessary that these spirits should enter bodies of flesh and hones, that they by experience may learn things which could not be learned in the spiritual state. None of these spirits are permitted to have tabernacles of flesh if they have violated the laws of their first estate and altogether turned therefrom; for if they will not abide in the laws of the spiritual state and hold sacred the knowledge therein gained, their Father will not entrust them with the knowledge to be gained in the second estate. If they keep not the first estate, they will not be permitted to enter upon the second; and this is their torment because they are held back and are prohibited from advancing in knowledge and glory with the rest of the family who have been faithful.
1:4:49-50
37. That there has been a rebellion among these spirits, is evident from the Scriptures. The Apostle John says, "And there appeared another wonder in Heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of Heaven, and did cast them to the earth." "And there was war in Heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in Heaven, And the great dragon was cast out, that old Serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him." (Rev. 12: 3, 4, 7, 8, 9.) The name of the being who headed this rebellion, was called, "Dragon," "Serpent," "Devil," or "Satan;" the place where the war commenced, was Heaven: the persons, engaged with the Devil were "his angels," called "the stars of Heaven": the number of Satan's army was "the third part of the stars of Heaven" or of "the angels," the other two thirds were headed by Michael: the Devil's army were banished from Heaven to the earth. Some, perhaps, may imagine that these angels were beings who had been redeemed from some former world, and afterwards rebelled; but if this were the case, they would not be evil spirits, but would be evil beings, having flesh and bones, and consequently would be unable to enter into the tabernacles of human beings; but as many of them frequently have entered into one person, it shows most clearly that they are spirits. Others, perhaps, may imagine that these fallen angels are the spirits of evil men who have died on some former world, and whose bodies have never been raised; but. this conjecture would not harmonize with the plan, pursued in regard to the wicked of this creation who are all to be raised from the dead and their spirits and bodies to be reunited; neither would it harmonize with the testimony of the Apostle Jude who says, "The angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day." (Jude, verse 0.) This passage proves that fallen angels are those who were on trial in their first estate. Angels do not receive fleshly bodies until they enter their second estate, consequently those in the first estate must be spirits. That these angels were spirits, pertaining to this creation, and not to a former one, is shown from the fact, that they are reserved "in chains under darkness unto the judgment of the great day." If they had lived in & first estate preceeding [sic] the one where our spirits were on trial, then they would have been judged on a previous world. but their judgment day has not yet come, but will come at the end of the earth, or at the time when the wicked of this world are judged. If, then, they are to receive a judgment in connection with the inhabitants of this earth, they must have formed a portion of the same family in the first estate, and did not have an origin anterior to the family, designed for this earth.
1:4:50-51
38. Having learned that there has been war in Heaven, let us next inquire, at what period this war ended? It is very plain that the war must have been raging in Heaven after the earth was formed; for when the Devil and his angels were cast out of Heaven, they were banished to our earth, consequently the earth was formed and in existence at the close of the war in Heaven. The Devil was on the earth at the time Adam and Eve were in the garden: it was he that lied to Eve and deceived her; hence, he is called "a liar from the beginning" or "the father of lies." Now whether he and his angels had, at that early period, been cast out of Heaven upon the earth, is not, in the English version of the Bible, clearly revealed. If they had not at the period of the fall of Adam, already received their banishment from heaven, the Devil must, at least, have come, by permissions to this earth, and entered into the garden; and if his expulsion had not, at that time, taken places he would, after having accomplished his evil designs in bringing about the fall of man, have returned again to his armies in Heaven to encourage them in their unholy and malicious warfare. But from the testimony, in the revelations which God gave through Joseph Smith, the prophet, we are informed that Adam was Michael. It is reasonable, therefore, to suppose, that Michael who headed the armies in Heaven against the Devil's forces would continue the command until the close of the war or until the Devil's army were banished to the earth. To have left his post, and resigned his command before the enemy was overcome, would have been only a partial victory, and the trial in the first estate would have been incomplete. Nothing short of a full discomfiture of the enemy's forces and their banishment from Heaven, would have rendered the victory complete; nothing short of this, would have entitled them to the praise of having kept their first estate. It is plain, therefore, that the war in Heaven had ended, before Michael left Heaven, and entered a body of flesh and bones under the name of Adam.
1:4:51
39. When did this war in Heaven commence? All the light we have upon this question is contained in modern revelations, and in those ancient revelations which have been revealed anew through Joseph the Seer. We quote the following from the book of Abraham: "Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these, there were many of the noble and great ones; and God saw these souls that they were good, and he stood in the midst of them, and he said, these I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me, Abraham, thou art one of them, thou wast chosen before thou wast born. And there stood one among them that was like unto God, end he said unto those who were with him, we will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell; and we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; and they who keep their first estate, shall be added upon; and they who keep not their first estate, shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate, shall have glory added upon their heads forever and ever. And the Lord said, who shall I send? And one answered like unto the Son of Man, here am I, send me. And another answered and said, here am I, send me. And the Lord said, will send the first. And the second was angry, and kept not his first estate, and, at that day, many followed after him. And then the Lord said, let us go down; and they went down at the beginning, and they organized and formed (that is, the Gods) the Heavens and the earth. And the earth, after it was formed, was empty and desolate, because they had not formed anything but the earth; and darkness reigned upon the face of the deep, and the spirit of the Gods was brooding upon the faces of the water." in this divine history, we are informed that the rebellion commenced at the time that the heavenly host were counseling together, concerning the formation of this earth and the peopling of the same. The rebellion, therefore, must have been raging from the time of the holding of this grand council, until the foundations of the earth were laid, and probably too for some time after; but it must have been some time during the period between the beginning of this creation and the completion of the same, preparatory to the reception of Michael or Adam, that Satan and his army were overcome and banished to the earth. How long the period was, intervening between the time of holding the council and the beginning of this creation, is not revealed; it may have been only a very short period, or it may have been millions of years. And again, how long it was from the commencement of the creation, until Satan was cast out, is not revealed; because we do not know the length of time included in each day's work, pertaining to the creation; neither do we know on which of these days or periods he was cast out.
1:4:51-52
40. The cause of Satan's rebellion is more fully described in the inspired translation of the book of Genesis, as revealed by Joseph the SEER. We give the following quotation: "And I, the Lord God, spake unto Moses, saying, that Satan, whom thou hast commanded in the name of mine Only Begotten,* 1 is the same which was from the beginning; and he came before me saying, behold me, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it: wherefore give me thine honor. But behold, my beloved Son, which was my beloved and chosen from the beginning, said unto me, Father, thy will be done, and the glory be thine forever. Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unto him mine own power, by the power of mine Only Begotten I caused that he should be cast down; and he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice. And now the serpent was more subtle than any beast of the field which I, the Lord God, had made. And Satan put it into the heart of the serpent, (for he had drawn away many after him,) and he sought also to beguile Eve, for he knew not the mind of God: wherefore, he sought to destroy the world, yea, and he said unto the woman, yea, hath God said ye shall not eat of every tree of the garden, (and he spake by the mouth of the serpent,) but of the fruit of the tree which thou beholdest in the midst of the garden, God hath said, ye shall not eat of it, neither shall ye taste it, lest ye die. For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as Gods, knowing good and evil." From the quotation which we have given from the Book of Abraham, it is shown that the council, where this rebellion first started, was held before the earth was made. And in this last quotation from Genesis. we learn some of the causes which excited the revolt. It seems that Satan had proposed a plan to "redeem all mankind, that one soul should not be lost;" and believing that his plan was superior to any other suggested in the council, he was determined to carry it into effect at all hazards; hence, he said to the Lord, "surely I will do it; wherefore give me thine honor."
1:4:52-53
41. If Satan had been permitted to carry out his plan, it would either have destroyed the agency of man, so that he could not commit sin; or it would have redeemed him in his sins and wickedness without any repentance or reformation of life. If the agency of man were destroyed, he would only act as he is acted upon, and consequently he would merely be a machine; and his actions would have neither merit or demerit, so far as he was concerned, and could neither be punished nor rewarded, and would produce neither misery nor joy. Destroy the agency of man, and you destroy the main-spring of his happiness. Again, take away the agency of man, and you deprive him of his intelligence; for intelligence is the original force or cause of actions; it is a self-moving force; and all actions, resulting from such a force, must necessarily be free. If, therefore, the agency of man or his freedom of action be destroyed, you destroy his self-moving force; and if you deprive him of such force, you deprive him of intelligence; therefore, agency is essential to the very existence of intelligence. This truth is clearly revealed in a revelation given to Joseph the Seer, which reads as follows: "All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also, otherwise there is no existence. Behold, here is the agency of man." (Doc. and Cov., sec. 83, par. 5.) The plan proposed by the devil, while he was yet in his first estate or in Heaven, was to destroy the agency of man, thereby depriving him of the intelligence which God had given to him, and by this process man would be unable to do, of his own accord, either good or evil; and Satan thought that he could thus "redeem all mankind, that not one soul should be lost." He did not perceive that man, redeemed after his plan, would be a perfect idiot, without the least glimmering of intelligence.
1:4:53
Some, perhaps, may think we have misrepresented the intentions of the devil; for they can scarcely believe him to be so profoundly ignorant as to propose a plan which would, in its very nature, destroy the intelligence or knowledge of the human race. Such, perhaps, may argue that it is more reasonable to suppose that the devil intended to leave them to their agency, so far as doing good or evil is concerned; and that thus their intelligence would be retained; but that he designed to redeem them from the effects of their sins without any exercise of their agency in the act of repentance or reformation. Such a plan, we admit, would thwart the ends of justice, and would admit unholy and sinful beings into the kingdom of God; such beings would be redeemed in all their sins and would still be determined to pursue a sinful course. And such characters would turn a Heaven into a hell, and make themselves miserable, and also all others with whom they were associated. But such a plan, though it destroys justice, does not destroy the agency of man. It is true, that it redeems him without the exercise of his agency, but does not deprive him of it. But the revelation says, that Satan desired to bring about the redemption of all mankind by the destruction of his agency; it reads thus: "Satan rebelled against me, and sought to destroy the agency of man which I, the Lord God, had given him, and also, that I should give unto him mine own power." However wise Satan may have been, in some respects, this plan certainly was a very foolish one. Satan's sin does not appear to have consisted wholly in the foolishness of the plan which he proposed before the grand council. of Heaven, but in his stubbornness or unwillingness to yield to the superior light of the council; having devised the plan, he was determined to carry it into effect: therefore he sought to overthrow the kingdom and to usurp the power thereof in his own hands; hence, he demanded of the Lord, saying, "Give me thine honor," or as the Lord expresses himself in the above quotation, "Satan rebelled against me, and sought that I should give unto him mine own power."
42. However foolish Satan's plan may appear to us, it must have appeared plausible to many of his brethren: they looked upon a theory which they supposed would redeem thorn all to be superior to all others. They either had not sufficient intelligence to judge of the consequences of a scheme, destroying the agency of man; or else they preferred to run the risk of the results, rather than come under a plan, founded upon the principles of justice and mercy, which would punish and reward them according to their works. It may be, that they were capable of discerning and judging righteously, every scheme that was proposed, but were careless and indifferent upon these subjects, deciding with Satan, before they had made sufficient investigation, and having taken sides, they were determined to maintain their position.
1:4:53-54
43. It is not likely that the final decision of the contending armies took place immediately. Many, no doubt, were unsettled in their views, unstable in their minds, and undecided as to which force to join: there may have been, for aught we know, many deserters from both armies: and there may have been a long period before the division line was so strictly drawn as to become unalterable. Laws, without doubt, were enacted, and penalties affixed, according to the nature of the offenses or crimes: those who altogether turned from the Lord, and were determined to maintain the cause of Satan, and who proceeded to the utmost extremities of wickedness, placed themselves without the reach of redemption: therefore, such were prohibited from entering into a second probationary state, and had no privilege of receiving bodies of flesh and bones. A second estate, to them would have been of no advantage, because they had sinned to that extent that the Spirit of the Lord had entirely left them, and light and truth no longer dwelt in them, therefore, they could not feel a disposition to repent; and if they had been permitted to enter another state of trial, they would have continued their unholy warfare. And, also, if they had been permitted to receive fleshly bodies, they would have propogated [sic] their species, and instilled into the minds of their children the same devilish principles which reigned in their own bosoms. Therefore, the Lord thrust them out of Heaven and "reserved them in chains of everlasting darkness until the judgment of the great day" which will come at the end of the earth. The number cast out were about one-third part, as revealed, not only to John on the isle of Patrons, but to Joseph the Seer, as follows:--"And it came to pass, that Adam being tempted of the Devil; for, behold, the Devil was before Adam, for he rebelled against me, saying, Give me thine honor which is my power; and also a third part of the hosts of Heaven turned he away from me, because of their agency; and they were thrust down, and thus came the Devil and his angels. And, behold, there is a place prepared for them from the beginning, which place is hell." (Doc. and Cov., sec. 10, par. 10 )
1:4:54-55
44. Among the two-thirds who remained, it is highly probable, that, there were many who were not valient [sic] in the war, but whose sins were of such a nature that they could be forgiven through faith in the future sufferings of the Only Begotten of the Father, and through their sincere repentance and reformation. We see no impropriety in Jesus offering Himself as an acceptable offering and sacrifice before the Father to atone for the sins of His brethren, committed, not only in the second, but also in the first estate. Certain it was, that the work which Jesus was to accomplish, was known in the Grand Council where the rebellion broke out; it was known that man would sin in his second estate; for it was upon the subject of his redemption that the assembly became divided, and which resulted in war. John, the revelator, speaking of a certain power, says, "And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world." (Rev. 13: 8.) Now we may ask, Why was the Lamb, considered as "slain from the foundation of the world?" If there were no persons who had sinned in their first estate, that could be benefitted by the sufferings of their elder brother, then we can see no reason for considering Him at that early period, as already slain: the very fact, that the atonement which was to be made in a future world, was considered as already having been made, seems to show that there were those who had sinned, and who stood in need of the the [sic] atonement. The nature of the sufferings of Christ was such that it could redeem the spirits of men as well as their bodies. The word of the Lord, through JOSEPH, the prophet, to Martin Harris, reads thus:--"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 the bitter cup and shrink.--nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men." (Doc. and Cov. sec. 44:2.) Jesus suffered, not only in body, but also in spirit. By the sufferings of His body lie stoned for the sins of men committed in and by the body: by the sufferings of His spirit, He stoned for the sins committed by the spirit; hence, the atonement redeems both body and spirit. It is reasonable, therefore, to suppose that if spirits in the first estate sinned, they might be forgiven through their faith and repentance, by virtue of the future sufferings of Christ.
1:4:55
45. That the spirits of men did receive promises and gifts before the world began, is clearly manifest in many parts of Scripture. The Apostle Paul writes as follows:--in hope of eternal life, which God, that cannot lie, promised before the world began.". (Titus 1: 2.) God "promised" "eternal life." When was this promise made? It was made "before the world began" To whom was it made? It was made to the spirits of men who existed before the world began. We were comforted with the promises of God when we dwelt in His presence. We could then look upon the face of the First Born and consider Him as already slain, or as Peter says, that He "verily was foreordained before the foundation of the world." (1 Pet. 1: 20.) When we were in our spiritual state. all the grace or mercy we received, was because of Christ. Paul, in speaking of God, says," Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began." (2 Tim. 1: 9.) According to this passage, and the preceding ones, Paul, Timothy, Titus, and others existed before the world began, and in that anterior existence, God made promises unto them of eternal life, and also gave them grace "in Christ Jesus." The apostle Paul also says: "Blessed be the God and Father of of [sic] our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as He hath chosen us in Him before the foundation of the world." (Eph. 1: 8, 4.) Now if the Apostles and others were called "with an holy calling," and "chosen in Christ before the foundation of the world," and actually received grace in Christ, and had the premise of "Eternal Life" made to them "before the world began," then why should it be thought incredible, that in and through Christ they also received forgiveness of the sins which they may have committed in that preexistant [sic] state?
1:4:55-56
46. If all the two-thirds who kept their first estate were equally valient [sic] in the war, and equally faithful, why should some of them be called and chosen in their spiritual state to hold responsible stations and offices in this world, while others were not? If there were none of those spirits who sinned, why were the Apostles, when they existed in their previous state, chosen to be blessed "with all spiritual blessings in heavenly places in Christ?" All these passages seem to convey an idea, that there were failings, choosings, ordinances, promises, predestinations, elections, and appointments, made before the world began. The same idea is also conveyed in the quotation which we have already made from the Book of Abraham. "Now the Lord had shewn unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; and God saw these souls that they were good, and he stood in the midst of them, and he said, these I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me, Abraham, thou art one of them, thou wast chosen before thou wast born." Now is there not reason to believe, that the nobility or greatness which many of these spirits possessed, was obtained by faithfulness to the cause of God? Was it not because of their righteousness that they were appointed to be the Lord's Rulers? How did Abraham become one of the noble and great spiral? How came the Lord to choose Abraham before he was born? If we had an answer to these questions, we should very probably find that Abraham stood up valiently [sic] for the Son of God at the time the rebellion broke out: and that because of his integrity and righteousness, the Lord chose him before he was born to hold authority and power in his second estate, to become the father of the faithful, and to be a blessing to all nations.
1:4:56
47. All the spirits when they come here are innocent, that is, if they have ever committed sins, they have repented and obtained forgiveness through faith in the future sacrifice of the Lamb. So far as innocency is concerned, they enter this world alike; but so far as circumstances are concerned they are not alike. One class of spirits are permitted to come into the world in an age when the priesthood and kingdom of God are on the earth, and they hear and receive the gospel; others enter the world in an age of' darkness, and are educated in foolish and erroneous doctrines. Some are born among the people of God and are brought up in the right way; others are born among the heathen, and taught to worship idols. Some spirits take bodies in the lineage of the chosen seed, through whom the priesthood is transferred. others receive bodies among the African negroes or in the lineage of Canaan whose descendants were cursed, pertaining to the priesthood. Now if all the spirits were equally faithful in their first estate in keeping the laws thereof, why are they placed in such dissimilar circumstances in their second estate? Why are some placed in circumstances where they are taught of God, become rulers, kings, and priests, and finally are exalted to all the fulness of Celestial glory; while others are taught in all kinds of wickedness, and never hear the gospel, till they bear it in prison after death, and in the resurrection receive not a Celestial glory, but a Terrestrial? If rewards and punishments are the results of good and evil actions, then it would seem that the good and evil circumstances under which the spirits enter this world, must depend upon the good and evil actions which they had done in the previous world. Our condition when we enter the next world will depend upon our conduct here, By analogy, then, does, not our condition when we enter this world, depend upon our conduct before we were born? Does not the question which the Apostles put to the Saviour, respecting the man who was born blind, show that they considered it possible for a man to sin before he was born? They considered it reasonable that a person should be born blind as a penalty for the sins which he had committed before he was born. Though the spirits are all innocent when they come here may it not be possible that they are forgives and made innocent on condition that they shall enter this world under circumstances either favorable or unfavorable, according to the nature of their sins? Do not the inhabitants of our world, who are raised from the dead, differ in glory as one star differs from another? Is it not necessary that they should be forgiven of all their sins and made innocent before they can receive the Holy Ghost or any degree of glory? And do not the differences of their condition in the resurrection depend upon the nature of their actions in this life? If then they must be forgiven and become innocent before they can even enter a kingdom of glory, and if, when they do enter there, it is under a great variety of circumstances, depending on their actions here, then we may from analogy reason that the spirits must be forgiven and become innocent before they can even come here, and that when they do come, it will be under a a [sic] great variety of conditions, depending on their actions in a previous state.
1:4:56-57
48. Though there may be many callings, and appointments in a previous state, relating to a future state, yet we do not imagine that the Lord has made any decrees consigning any individual, who is favored with coming into this state, unto eternal damnation or salvation without conditions. Such a view would be entirely in opposition to the general tenor of the scriptures. Salvation is free for all who will comply with the conditions thereof: but there are certain callings, ordinances, appointments, and authority, pertaining to this life, which were conferred upon spirits before they came here, and which, doubtless, were promised to them because of their good works in the spirit world.
1:4:57
49. The division line being permanently drawn between Michael's and the Devil's forces, the latter were overpowered and cast down, and the whole heavens wept over their fall. A description of this is given in a vision shown to Joseph the Seer and Sidney Rigdon: we give the following extract: "And this we saw also and bear record, that an angel of God who was in authority in the presence of God, who rebelled against the only begotten Son, whom the Father loved and who was in the bosom of the Father, was thrust down from the presence of God and the Son, and was called Perdition, for the heavens wept over him--he was Lucifer, a son of the morning. And we beheld, and lo, he is fallen! is fallen! even a son of the morning." (Doc. & Cov., sec. 92: par. 3.) Peace being restored in Heaven, and all who remained, having kept their first estate and overcome Satan, the next great work to be accomplished was to place these spirits upon the new earth in tabernacles of flesh and bones, where they all could pass through another series of trials, and meet their common enemy upon new grounds; and if they should succeed in this second warfare and overcome and vanquish the hosts of hell, they were to be counted worthy to inherit all things, and to become equal with their Father in glory, and in power, and in might, and in dominion.
50. The first tabernacle of flesh and bones was formed out of the dust of the ground. The Lord gives the following description of its formation: "And I, the Lord God, formed man from the dust of the ground, and breathed into his nostrils the breath of life; and Man became a living soul, the first flesh upon the earth, the first Man also: nevertheless, all things were before created; but, spiritually, were they created and made according to my word."--(Joseph Smith's inspired translation.) This is more fully described in the book of Abraham. "And the Gods formed Man from the dust of the ground, and took his spirit, (that is, the man's spirit,) and put it into him, and breathed into his nostrils the breath of life, and Man became a living soul. And the Gods planted a garden eastward in Eden, and there they put the Man, whose spirit they had put into the body which they had formed." The first spirit who dwelt in a tabernacle here on the earth, was Michael the archangel, who headed the armies of heaven against the rebellious hosts: for this information, we are dependant on a revelation given to Joseph the Seer, as follows: "Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-ahman, and there bestowed upon them his last blessing. And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the Prince, the Archangel. And the Lord administered comfort unto Adam, and said unto him, I have set thee to be at the head--a multitude of nations shall come of thee, and thou art a Prince over them forever." (Doc. & Cov., sec. 3: par. 28.) It is reasonable, that the chief Prince or Archangel, after having put to flight his enemies, and banished them from Heaven to the earth. should be the first to enter this earth, being shielded and protected by a body, to engage in a second warfare with his old enemy under new circumstances, that in due time, he and his brethren who were to come after him, might expel Satan and his hosts from the earth also.
(To be continued.)
1:4:58
CELESTIAL MARRIAGE.
(Continued.)
Having proved the eternity of the marriage Covenant, and illustrated the design of this divine ordinance, it may not be improper to carefully examine some of the results which necessarily flow from this sacred institution. All who admit the eternal union of husband and wife, are obliged to admit as a necessary consequence a plurality of wives; for there are circumstances wherein this could not be easily avoided: for instance, Mr. A marries Miss B for time and for all eternity: in process of time, his wife B dies, leaving several children. The widower Mr. A again marries Miss C. Question. How will his wife C obtain a husband for all eternity? It is evident that she must remain single without a husband in a future state, or else be married to Mr. A for eternity as well as time. If she choose the latter, then Mr. A would have two wives in the morning of the resurrection. Again, Mr. A may be unfortunate by having his wife C taken from him by death; if he marry the third time, he would then have three in eternity; and so on. Also again, Mr A may die before his wife B; his widow marries a young man C for this life only, as she is already bound to her deceased husband for eternity. Question, When Mr. A claims his wife in the resurrection, What will Mr. C do for a wife? Answer, he must either do without one, or else be married to a second one in this life; in the latter case, he would have two living in this life at the same time. Therefore, if marriage for eternity be a divine institution, as we have abundantly proved it to be, then the plurality of wives is a divine institution also; for the latter necessarily grows out of the circumstances arising in relation to the former.
Another instance may be mentioned; it is often the case that there are many females who never had the offer of marriage from young men in whom they could place confidence to entrust themselves for all eternity. Question, Must these females remain without husbands in the eternal worlds? Would it not be far better for each of them to be connected in marriage with a faithful man, like Abraham, though he may already be a married man, than to remain in a single state to all eternity? Would it not be far greater happiness for her to be the second, or third, or fourth wife, and thus be placed in a condition to raise up an endless posterity, and enjoy with her husband all the glory and honor of his increasing kingdoms, than to remain as an angel or servant, without posterity, for ever and ever?
And again, there are many widows whose husbands die without embracing the gospel; these widows may never have the offer of marriage by single men. Shall they he left unprovided for in the eternal covenant of marriage? Would it not be a blessing for them to be placed at the head of a numerous offspring, by whom they would eternally be respected and reverenced in connection with their husbands? What faithful virtuous woman would not prefer to stand as the sixth or seventh wife of a good and faithful man, rather than to have no husband at all throughout the endless ages of eternity?
1:4:58-59
When nation rises against nation, and kingdom against kingdom, and the sword devours from one end of the earth to the other, as the prophets have predicted should be the case in the last days, many millions of fathers and brothers will fall upon the battle field, while mothers, and daughters, and widows will be left to mourn the loss. What will become of these females? Answer, the gospel will be preached to many of them, and they will flee out from among the nations, and be gathered with the Saints to Zion. Under these circumstances, the number of females will far exceed the number of males, How are the overplus males to obtain husbands for eternity? We will answer this question in the words of Isaiah, "In that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name to take away our reproach." (Isaiah 4: 1.) Thus we see that the reproach of having no husband will be far greater than the reproach of seven women having one husband; indeed the latter will be no reproach at all; it will be the only means taking away their reproach; being a divine institution, it will be sought after with eagerness, even at the expense of eating their own bread and wearing their own apparel.
1:4:59
The Apostle Paul says, "Neither is the man without the woman, neither the woman without the man in the Lord." (1 Cor. 11:11. If, indeed, it be a true doctrine that in the Lord the man is not without the woman nor the woman without the man, then it is of the utmost importance that each should secure a companion in the Lord, that is, be joined together by the authority of God as one flesh, not only for this life, but for that which is to come. No man can be "in the Lord," in the full sense of this passage, that is, he cannot enter into all the fulness of his glory "without the woman." And no woman can be "in the Lord" or in the enjoyment of a fulness "without the man." This divine institution being properly taught and understood, it will be considered a reproach for any man or woman to remain in a single state, and not comply with the ordinance of God by which they can legally in their immortal state "multiply and replenish" the New Earth with an immortal offspring. In order that this reproach may be taken away "seven woman shall take hold of one man." They will understand that without a husband, they never can fulfil that great command which was given to immortal beings; they wilt learn that if they do not place themselves in a condition to obey it, they must suffer the penalties thereof, and arise no higher than the angels whom Paul informs us the Saints will judge. The calamities of war will be so great in that day that the females will be far more numerous than the males; hence, the Lord says, "I will make a man more precious than fine gold; even a man than the golden wedge of Ophir." (Isaiah 13:12.) In that day the long established custom of the male's first making the proposition of marriage to the female, will, to some measure, be reversed. Instead of a man's seeking to obtain the consent of seven women to become his wives, they will importune him to grant them that privilege; and for fear that he will object on account of the expense of so large family, they will promise to "eat their own bread and wear their own apparel," if they can "only be called by his name to take away their reproach." And to show that the Lord sanctions that order of things and bestows great blessings upon the people where it shall be practised [sic], Isaiah, in the following verses, says, "In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy." (Isa. 4:3.) And in the fifth verse, he informs us that "The Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night." "The branch of the Lord," which is to be so "beautiful and glorious," having upon all its dwelling places and assemblies a cloud by day and a fire by night," are the very people where seven women are to be united to one man, and to be called by his name to take away their reproach.
1:4:59-60
It will not only be a reproach for a woman to be without a husband among the people of God, but it will also be an affliction for a married woman to be barren; for the Lord has commanded the male and female to multiply; it will be a cause of sorrow not to fulfil this command: this was the case in ancient times. When Leah, one of Jacob's wives, had borne to him four sons, "she left bearing." "And when Leah saw that she had left bearing, she took Zilpah, her maid, and gave her Jacob to wife." And after this, she called upon the Lord, "and God hearkened unto Leah, and she conceived and bare Jacob the fifth son. And Leah said, God hath given me my hire, because I have given my maiden to my husband." (Genesis 30: 9, 17, 18.) Here it will be seen, that God hearkened to Leah and gave her a fifth son, and the reason assigned for this blessing was, "Because she had given her maiden to her husband." This was an act which pleased the Lord, and, therefore, he hearkened to her prayer.
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But why was the Lord pleased with this order of things? Because he is no respecter of persons; and Zilpah, no doubt, was just as worthy of a husband and posterity, as Leah. And, although Rachel had given Bilhah to Jacob for a wife, yet it seems for some reason, that Leah delayed following the example of her younger sister, and, therefore, she was barren, but when she became willing to give Zilpah to Jacob, the Lord blessed her for the act, and heard her prayers and gave her another son. Both Bilhah and Zilpah would probably have failed in getting husbands for eternity, if Rachel and Leah had not given them to Jacob. There may be many similar circumstances in the last days wherein females would fail of entering into the eternal covenant of marriage were they not given to a man already having a family.
Can a woman have more than one husband at the same time? No: Such a principle was never sanctioned by scripture. The object of marriage is to multiply the species, according to the command of God. A woman with one husband can fulfil this command, with greater facilities, than if she had a plurality; indeed, this would, in all probability, frustrate the great design of marriage, and prevent her from raising up a family. As a plurality of husbands, would not facilitate the increase of posterity, such a principle never was tolerated in scripture. But a plurality of wives would be the means of greatly increasing a family, and of thus fulfilling the command, not only to a far greater extent on the part of the husband, but also on the part of the females who 'otherwise might have been under the necessity of remaining single forever. As instances of the great increase, arising from a plurality of wives, we will mention several of the Judges of Israel; one of whom had thirty sons; another had thirty sons and thirty daughters; another had forty sons; (the number of daughters is not mentioned;) another mighty man of God, namely Gideon, had seventy-two sons; (the number of daughters is not known.) (See Judges 8:30, 31; also 9: 5; and 10: 3,4; and 12: 8,9,14.) Among all the people of Israel, the Lord chose Gideon, a man having many wives and children, to redeem His people from bondage. To this Polygamist he sent his angel, and showed him great signs and wonders, and gave him many revelations how to deliver Israel.
1:4:60-61
The Psalmist says, "Lo, children are an heritage of the Lord: and the fruit of the womb is his reward. Happy is the man that hath his quiver full of them; they shall not be ashamed, but they shall speak with the enemies in the gate." (Ps. 127: 3, 5.) The reward which God bestows upon his people is children. The Lord's heritage is children: hence the great anxiety of holy men and holy women in ancient times to increase their children. And hence the Psalmist predicted, concerning the redeemed of the Lord that should be gathered "out of the lands, from the east, and from the west, from the north, and frets the south," that after they should wander in the wilderness, in a solitary way" where they should be permitted to "prepare a city for habitation," the Lord would greatly bless the poor man "and make him families like a flock." (See Psalm 107: 2--7, 85--43.) Instead of the righteous, in that day, being sorrowful to behold a poor man having "families like a flock," the Psalmist exclaims, "The righteous shall see it, and rejoice: and all iniquity shall stop her mouth. Whoso is wise and will observe these things, even they shall understand the loving kindness of the Lord." Those who are not righteous, and are not wise, and will not observe what the Psalmist says, will no doubt think that a strange thing is happened in the land, when they hear of a poor man's having "families like a flock." The wicked will, no doubt, open their mouths and cry Polygamy! Polygamy!! with a view to frustrate the fulfilment of the prophecies; but they will find before they get through, that they are fighting against God, and against His purposes, and against His divine institutions, and against the fulfilment of the prophets. They will soon find that "iniquity will stop her mouth," and that the Lord is, indeed, in the midst of His people, and that "he will rebuke strong nations afar off," and send forth His laws from Zion to govern all people. Then shall they know that when the Lord gives a man "families like a flock," He intends it as a blessing and not as a curse; for "Lo, children are an heritage of the Lord," and happy are they who, through the everlasting covenant of marriage, obtain this great reward.
1:4:61
At a certain time Peter said to Jesus, "Lo, we have left all, and have followed thee. And Jesus answered and said. Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, but he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children. and lands, with persecutions; and in the world to come eternal life." (Mark 10:28, 29, 30.) To receive "now in this time" an hundred fold of houses and lands--an hundred fold of wives--an hundred fold of children, &c., is certainly a great temporal reward. A man that leaves one wife for the gospel's sake, receives a hundred wives in return for his sacrifice: a man that leaves three or four children for the kingdom of God's sake, receives three or four hundred children as a reward "now in this time." But how does he get his hundred Fathers and mothers? These would naturally come along as he obtained his hundred fold of wives; for the parents of each of the hundred wives, he would lawfully claim as father and mother. And the brothers and sister of each of his wives he would naturally claim as his brothers and sisters. "An hundred Fold of houses and lands" would be as necessary as any other part of these promises of our Saviour; for they certainly would be needed to comfortably support an hundred fold of wives and children. Well did the Psalmist say that "Children are an heritage of the Lord: and the fruit of the womb is his reward." Well did he say that the Lord should make for the poor man, "families like a flock;" an hundred fold of families, dwelling in a hundred houses, certainly would have very much the appearance of "a flock."
1:4:61-62
A plurality of wives was not only sanctioned of the Lord among Israel, but in certain cases it seems to have been absolutely necessary. The scripture says: "If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her and take her to him to wife, and perform the duty of a husband's brother unto her. And it shall be, that the first born which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel.'' (Deut. 25: 5, 6.) If the brother of the deceased was already married, it did not relieve him from the responsibility of the law; he was required to marry the widow of his brother in order to raise up seed to him "that his name be not put out of Israel." Here, then. is a case where a man would be obliged to come out in open rebellion against the law, or else have a plurality of wives living at the same time. Now take the case of seven brethren; let them all marry. If six of the brothers died without children, the seventh would be obliged by this law to marry the six widows; hence, he would have seven wives living here in this life, or otherwise be a transgressor of the law. If the surviving brother have no previous wife at the time he marries his brother's widow, (as the first-born must not be considered as his seed, but must take the name of his deceased brother,) and if the brother's widow fail to have children, or, at least, have but one, what will the living brother do for children to bear up his own name in Israel? Shall he, who married his brother's widow for the sake of building up the name and house of the dead, be left childless, and have his own name blotted out from under Heaven? No, verily no; he would be under the necessity of marrying another wife, besides his brother's widow, in order that his own house and his own name might be perpetuated among the tribes of Israel.
1:4:62
The continuation of the name and posterity of a righteous man was considered a great blessing; hence David exclaims before the Lord, saying: "The children of thy servants shall continue, and their seed shall be established before thee." (Psalm 102: 28) To have the chain of posterity broken by death was considered a great calamity, therefore the Lord made strict provisions for such cases. If the deceased had no brother living, it then fell upon the nearest kinsman to marry his widow. We have au example of this given in the book of Ruth: her husband being dead, and having no child, nor any brother to marry his widow, Boaz, his uncle, one of the brothers of his father, took Ruth for his wife, "to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place." (Ruth 4:10.) Thus Boaz and Ruth became the great grand parents of David.
This order of things did not originate with the law of Moses; it was in existence in the days of the patriarchs long before Moses was born. Judah had three sons, namely, Er, Onan, and Shelah. Er, having married Tamer, died because of his wickedness without a child. "And Judah said unto Onan, go in unto thy brother's wife and marry her, and raise up seed to thy brother. And Onan knew that the seed should not be his," and though he married her, he refused to "give seed to his brother. And the thing that he did displeased the Lord; wherefore he slew him also." (Gen. 38:6-10.) Shelah being too young to marry, Judah required Tamer to "remain a widow at her father's house until Shelah was grown." Thus we see that before the law of Moses was given the patriarchs understood and practiced the law which required the brother of the deceased to marry his widow, for the purpose of continuing the name of the dead. This law as we have seen necessarily includes a plurality of wives.
1:4:62-63
In a nation as numerous as Israel there would naturally be many thousands of instances throughout all their generations where husbands would die without children; and there also would be many thousands of instances where the living brother or next kinsman, though already married, would be required by the law to marry the widow. It must be remembered that this order of things was in full force, and all Israel were required to observe it, at the time our Saviour and his apostles went forth preaching among that nation. Question. Was there anything connected with the gospel and teachings of Christ or his apostles, intended to abolish the law in relation to the widow of the dead? When our Saviour and his servants went forth through all the cities of Israel, preaching, baptizing, and introducing into the church all who would receive their testimony, is it at all likely that they condemned those who had married a plurality of wives in obedience to the law? What would they naturally have said to a man who had married half a dozen widows of his brothers who had died childless? Would they have condemned him for keeping the law? Would they have refused him entrance into the Christian Church, because he had been faithful to the law? Would they have required him to put away the widows of the dead whom the law had compelled him to marry? if he had not kept the law, would he not have been condemned by the law? Hear what the penalty of disobedience is, "Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, amen. (Deut. 27:26.) A man, then, was bound under a heavy curse to marry all the widows of his deceased brothers who died childless. Must he, therefore, be a cast-away for doing his duty? Must he be kept without the pale of the Christian Church, unless he put away all his wives but one? Such an idea is preposterous. On the other hand, if Jesus and his servants had found a man in all Israel who had refused to obey this law--who would not marry the widows of his dead brothers, they would have reproved him as a transgressor; they would have told him that he was under a curse for neglecting to obey the law; they would have warned him to repent; and it is very doubtful whether they would have received him into the Christian Church, unless he first manifested his repentance by observing the law, and marrying the widows, as required.
1:4:63-64
63-64
And again, we ask, was it not just as necessary for Israel, under the Christian dispensation, to observe this law, and perpetuate the name of the dead, as under the Patriarchal and Mosaic dispensations? Why was it necessary that the name of the dead should be held so sacred, until Christ came, and then be entirely neglected and forgotten? Some may say that when Christ came, "old things were done away and all things became new." But who does not know that this had reference only to the law of carnal commandments and ordinances which Christ came to fulfil? Who does not know that there were many commandments and laws which were connected with the law of ordinances which were continued under the gospel? The ten commandments were not done away in Christ. Prayer which was practised [sic] under the law, was also necessary under the gospel. The law against adultery was not abolished by the gospel. The gospel did not abolish the law against stealing, against killing, against taking the name of the Lord in vain, against false witnesses, against drunkenness, or against any other abominations. Christ did not do away the law of doing good to ones neighbor, the law of uprightness and honesty which should characterize their dealings, one with another. Christ, by introducing the gospel, never intended to abolish the law practised [sic] among Israel in helping the poor, the needy, the fatherless, and the widow. Hence there were hundreds of commands and laws under the Patriarchal and Mosaic dispensations which Christ did not come to do away. What was moral, and good, and righteous before Christ came was equally so after he came, unless we can find some evidence to the contrary. If it was a good, moral, and righteous act, before Christ to remember the dead who left no posterity, it was equally so after Christ, unless we can find something in Christ's doctrine, abolishing the law of marriage in behalf of the dead. What is there in the gospel that conflicts with the idea of the widows of several brothers that are dead, marrying the only surviving brother, and the first born of each being called after the name of the dead, that his name and lineage might be perpetuated to future generations? Why should it be thought so very important to continue the names and lineages of the millions of Israel for thousands of years, and then all at once abolish the law established for this purpose?
1:4:64
There were thousands of Israelites, who, if they lived up to their law, must have had a plurality of wives when the gospel was first introduced among them. And as the Apostles were commanded to preach the gospel to every creature, they must have preached it to these thousands of Polygamists. How could they become members of the church of Christ? If plurality of wives was not tolerated in the Christian Church, it is evident that these Jewish Polygamists would have to break up their families and each give a bill of divorcement unto all his wives, but one: but the gospel forbids the giving of a bill of divorce, only in case of adultery. The gospel says "what God has joined together let no man put assunder [sic]." A man, then, who had married several widows of his deceased brothers according to the law, (being under a heavy curse if he refused,) would have no right to put them assunder [sic] or give them a bill of divorce. What must he do? According to the views of modern Christendom he could not enter the Christian Church with a plurality of wives, and according to the gospel he would have no right to divorce them. Therefore, he would be without hope; no possible way for for [sic] him to be saved. Who so destitute of common sense as to believe, for one moment, such absurdities? Thousands of the Israelites, then, were compelled, through fear of the curse of disobedience, to marry a plurality of wives, and these thousands of Polygamists were compelled by the gospel not to divorce their wives only for the sin of adultery. Therefore either the Christian Church must have tolerated Polygamy, or else they must have been under the necessity of unlawfully divorcing that which God had joined together, or else they must have considered that all such, because of their faithfulness to the law in behalf of the dead, had placed themselves beyond the reach of gospel mercy. Here are three alternatives; which will the Christian choose? To choose either of the latter two would be, not only unscriptural, but sinful in the highest degree. The first alternative alone remains, namely, to tolerate the plurality system as a divine institution; to admit Jewish Polygamists into the Christian Church, with all their wives, through their faith and obedience to the gospel.
(To be continued.)
CONTENTS.
The Pre-existence of Man 49
Celestial Marriage 58
Contents 64
WASHINGTON CITY, D. C.
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THE SEER.
All ye inhabitants of the world, and dwellers on the earth, See Ye, when He lifteth up an Ensign on the Mountains. --Isaiah xviii, 3.
Vol. 1. May, 1853. No. 5.
THE PRE-EXISTENCE OF MAN.
1:5:65
(Continued.)
51. Whether the spirit of Adam or Michael stood next in age to the first born, and by virtue of his age was entitled to the chief command, revelation does not determine. It may be that he attained that exalted station through his good works independent of his age. Whatever may have been the cause that placed him at the head, it is evident that he honored his calling and gained a complete victory and was counted worthy to be the first spirit who was permitted to have a body upon the new world. He thus became the first father of the fleshly bodies which were to be inhabited by the numerous hosts of spirits who were once martialed [sic] under his command. In the spiritual world all the spirits were brethren and sisters, springing from the same Father; but in the temporal world Michael became a father to his own brethren, according to the flesh.
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52. When Michael was put into his earthly tabernacle, the inspired translation informs us that he was "the first flesh upon the earth;" the tabernacles of the fish, fowls, and beasts were not yet formed, neither were there any herbs, or grass, or trees, or vegetables, of any description upon the earth when Adam's body was formed. The earth, air, and ocean were truly empty and desolate of both vegetable and animal life. It is true, as we have already stated, that all these things had been created spiritually in Heaven, but as yet had not been placed upon the earth. Man, therefore, stood alone in the midst of this vast solitude. The description of the creation, as given in the Book of Abraham, confirms this idea and shows most clearly that the vegetables and animals were not placed upon the earth on the third, fifth, and sixth days or periods, as has been generally supposed. The history of the third day's work reads as follows: "And the Gods ordered, saying, Let the waters under the Heaven be gathered together unto one place, and let the earth come up dry; and it was so as they ordered; and the Gods pronounced the earth dry, and the gathering together of the waters pronounced they great waters; and the Gods sew that they were obeyed. And the Gods said, Let us prepare the earth to bring forth grass; the herb yielding seed; the fruit tree yielding fruit, after his kind, whose seed in itself yieldeth its own likeness upon the earth; and it was so even as they ordered. And the Gods organized the earth to bring forth grass from its own seed, and the herb to bring forth herb from its own seed, yielding seed after his kind; and the earth to bring forth the tree from its own seed, yielding fruit, whose seed could only bring forth the same in itself, after his kind; and the Gods saw that they were obeyed. And it came to pass that they numbered the days; from the evening until the morning they called night; and it came to pass, from the morning until the evening they called day; and it was the third time."
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By attentively reading the above quotation, it will be perceived that the Gods, instead of actually sowing the seed or setting out the plants, only prepared or organized the earth to bring forth vegetables at some future time, when they should see proper to plant them. It may be asked, What preparation the ground needed? The answer is not given; but we may naturally suppose that the different ingredients necessary to a soil adapted to vegetation were not united in their proper proportions. It is altogether likely, then, that the preparation of the earth to bring forth vegetables consisted in bringing together, combining, and uniting the elements and their compounds in such proportions as should form a soil adapted to the growth of vegetables of every kind; this preparation of the ground took place during the third day or time; but on that day there were no herbs, grasses, trees, or vegetables of any description planted. The sowing of seed and planting was postponed until some future period.
53. It has generally been supposed that the fish and fowls were made on the fifth day, but the Book of Abraham gives entirely a different idea; a description of the fifth day's work is as follows:
"And the Gods said, Let us prepare the waters to bring forth abundantly the moving creatures that have life; and the fowl that they may fly above the earth in the open expanse of Heaven. And the Gods prepared the waters that they might bring forth great whales, and every living creature that moveth, which the waters were to bring forth abundantly after their kind; and every winged fowl after their kind. And the Gods saw that they would be obeyed and that their plan was good. And the Gods said, We will bless them and cause them to be fruitful and multiply, and fill the waters in the seas or great waters; and cause the fowl to multiply in the earth. And it came to pass that it was from evening until morning that they called night; and it came to pass that it was from morning until evening that they called days and it was the fifth time."
It will be seen from this description that the fifth day's labor consisted not in the formation of the tabernacles of fish and fowl, but in preparing the waters and the elements to bring forth these creatures, or in other words, to sustain them after the Lord should make them and place them therein. What this preparation was we are not informed, but we may reasonably conclude that there needed to be a union or combination of other substances with those of water and air in order to prepare them for the creatures who should in due time dwell therein. Perhaps there was not a proper proportion of heat, light, electricity, and other substances in union with the air and water to sustain animal life, destined to occupy those elements. The fifth day's labor, therefore, instead of forming these animals, merely prepared a place for them so that they might be sustained when they should he formed.
54. From the uninspired translation of the book of Genesis it has also been supposed that the cattle and creeping things, and beasts of the earth were formed on the sixth day but the Book of Abraham gives a more full description of the sixth day's work. It reads as follows:
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"And the Gods prepared the earth to bring forth the living creature after his kind, cattle and creeping things, and beasts of the earth after their kind; and it was so, as they had said. And the Gods organized the earth to bring forth the beasts after their kind, and cattle after their kind, and everything that creepeth upon the earth after their kind; and the Gods saw they would obey. And the Gods took counsel among themselves and said, Let us go down and form man in our image, after our likeness; and we will give them dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So the Gods went down to organize man in their own image, in the image of the Gods to form they him, male and female, to form they them and the Gods said, We will bless them. And the Gods said, We will cause them to be fruitful and multiply and replenish the earth, and subdue it, and to have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And the Gods said, Behold we will give them every herb bearing seed that shall come upon the face of all the earth. and every tree which shall have fruit upon it, yea, the fruit of the tree yielding seed to them we will give it, it shall be for their meat; and to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, behold, we will give them life, and also we will give to them every green herb for meat, sod all these things shall be thus organized. And the Gods said, We will do every thing that we have said, and organize them; and behold, they shall be very obedient. And it came to pass that it was from evening until morning they called night; and it came to pass that it was from morning until evening that they called day; and they numbered the sixth time.
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And thus we will finish the Heavens and the earth, and all the hosts of them. And the Gods said among themselves, on the seventh time we will end our work which we have counselled [sic]; and we will rest on the seventh time from all our work which we have counselled [sic]. And the Gods concluded upon the seventh time, because that on the seventh time they would rest from all their works which they (the Gods) counselled [sic] among themselves to form, and sanctified it. And thus were their decisions at the time that they counselled [sic] among themselves to form the Heavens and the earth. And the Gods came down and formed these the generations of the Heavens and of the earth, when they were formed, in the day that the Gods formed the earth and the Heavens, according to all that which they had said concerning every plant of the field before it was in the earth, and every herb of the field before it grew; for the Gods had not caused it to rain upon the earth when they counselled [sic] to do them, and had not formed a man to till the ground; but there went up a mist from the earth, and watered the whole face of the ground. And the Gods formed man from the dust of the ground, and took his spirit, (that is, the man's spirit,) and put it into him, and breathed into his nostrils the breath of life, and man became a living soul.
And the Gods planted a garden, eastward in Eden, and there they put the Man, whose spirit they had put into the body which they had formed. And out of the ground made the Gods to grow every tree that is pleasant to the sight and good for food: the tree of lice, also, in the midst of the garden, and the tree of knowledge, of good and evil. There was a river running out of Eden, to water the garden, and from thence it was parted and became into four heads. And the Gods took the Man and put him in the garden of Eden, to dress it and to keep it: and the Gods commanded the Man, saying, of every tree of the garden thou mayest freely eat, but of the tree of knowledge of good and evil, thou shalt not eat of it; for in the time that thou eatest thereof, thou shalt surely die. Now I, Abraham, saw that it was after the Lord's time, which was after the time of Kolob; for as yet the Gods had not appointed unto Adam his reckoning.
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And the Gods said, let us make an help meet for the Man, for it is not good that the man should be alone, therefore, we will form an help meet for him. And the Gods caused a deep sleep to fall upon Adam; and he slept, and they took one of his ribs, and closed up the flesh in the stead thereof, and the rib which the Gods had taken from Man formed they a Woman, and brought her unto the Man. And Adam said, this was bone of my bones, and flesh of my flesh, now she shall be called Woman, because she was taken out of Man therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh. And they were both naked, the Man and his wife, and were not ashamed. And out of the ground the Gods formed every beast of the field, and every fowl of the air, and brought them unto Adam to see what he would call them; and whatsoever Adam called every living creature, that should be the name thereof. And Adam gave names to all cattle, to the fowl of the air, to every beast of the field and for Adam there was found an help meet for him."* From the description here given of the sixth day's labor, it will be perceived that the Gods on that day merely "prepared the earth to bring forth" cattle, living things, beasts, creeping things, and Man. The Gods also counselled [sic] among themselves, on that day, what should be given to Man and every species of animals for food: they also determined on the dominion which they would give to Man after his formation; and many more things were determined on the sixth day, in the grand council of the Gods, in relation to the future creation of vegetable and animal existence on the earth. But the sixth day's labor seems to have been accomplished before either vegetables or animals had any existence on the earth. During these six days, or periods, the Heavens and the earth seemed to have been undergoing a series of changes, preparations, and organizations, preparatory to the introduction of animals and vegetables which were to constitute the finishing or ending of this temporal creation. But when were the animals and vegetables formed temporally, and placed on the earth? From the description given, they were formed out of the ground during the seventh day or period.
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A still further evidence, that the temporal body of Man was formed on the seventh day, is given in the "Key to the Revelations of St. John," which was revealed to JOSEPH the SEER. In this Key, the following question is asked: "What are we to understand by the sounding of the trumpets, mentioned in the 8th chapter of the Revelations?" The Lord answered the question as follows:" We are to understand that as God made the world in six days, and on the seventh day he finished his work, and sanctified it, and also formed Man out of the dust of the earth; even so, in the beginning of the seventh thousand years will the Lord God sanctify the earth, and complete the salvation of man, and judge all things, and shall redeem all things, except that which he hath not put into his power, when he shall have sealed all things, unto the end of all things: and the sounding of the trumpets of the seven angels, are the preparing and finishing of his work, in the beginning of the seventh thousand years; the preparing of the way before the time of his coming."
Here we are plainly told, that "God made the world in six days, and on the seventh day he finished his work and sanctified it, and also formed Man out of the dust of the earth." Man, therefore, was formed out of the dust, not on the sixth day, but on the seventh.
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55. As the tabernacle of Adam was formed out of the dust on the seventh day, so were the tabernacles of every species of animals, birds, and fish, together with every variety of vegetables, all formed on the seventh day. This idea is clearly revealed in Joseph Smith's inspired translation of the second chapter of Genesis, from which we have already made an extract in the 18th paragraph; by reference to which it will be seen that Man was "the first flesh upon the earth, the first Man also," and as he was made on the seventh day or period, all the rest must have been made on the seventh. The garden was planted on the seventh, and Man was placed in the garden on the seventh. Every beast and fowl was made out of the ground and brought to Adam to be named on the seventh day. Eve also was made out of one of his ribs on the seventh day. All the grass, and herbs, and trees. according to their kinds, were made to grow out of the ground on the seventh day or time. And before the seventh day there was no vegetable or animal existence on our earth. Even the English version or the uninspired translation of the 2nd chapter of Genesis, conveys the same idea, namely, that the man was made first, and afterwards the animals and vegetables, and that all these organized living beings were made naturally, out of the ground, on the seventh day. The first chapter of Genesis, so far as these living beings are concerned, is only a history of their spiritual creation as we have explained in a former part of this treatise.
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56. What was the length of each of those periods, called days in the history of the creation? Revelation has not definitely answered this question. But from what is revealed, we may infer that time was not reckoned in relation to the events of creation, in the same manner as it is now. We are not sure that the earth was made to revolve on it axis in the period that it does now. If the earth had, at the first formation, a swifter rotation than at present, then a part of the waters which are now around the two polar regions, would, by the centrifugal force, have overspread the equatorial regions, and the whole solid nucleus of the earth would have been immersed in the great deep. This was the condition of our globe, during the first two days of the creation. But on the third day, the waters were gathered together, and the dry land or the solid portions of the earth appeared. This could all have been accomplished by merely checking the velocity of the earth's rotation, which would cause the equatorial ocean to flow into the polar regions, leaving an equatorial continent of dry land. But the velocity of the earth's rotation would have to be greatly diminished below its present standard in order to produce an equatorial zone of dry land, encircling the whole globe. If the earth should rotate upon its axis once in a thousand of our present years, such a zone would necessarily be produced, unless prevented by opposing causes: the length of each day may have been regulated by the different periods of rotation; and these periods may have been much shorter or longer than at present. And again, the alternations of light and darkness for the first three days, do not appear to have been regulated by the sun, therefore they may have been of much longer or shorter duration than what we behold at present. There is a clause in the Book of Abraham, from which we may infer, that the length of each of these days was one thousand years as the inhabitants of the earth afterwards reckoned time. In speaking of the curse which should fall upon Adam in case he should partake of the forbidden fruit, the Gods said, "For in the time that thou eatest thereof, thou shalt surely die. Now I, Abraham, saw that it was after the Lord's time, which was after the time of Kolob; for as yet the Gods had not appointed unto Adam his reckoning." The time on Kolob, as given in the Book of Abraham, may be understood from the following extract:-"Kolob, signifying the first creation, nearest to the celestial, or the residence of God. First in government, the last pertaining to the measurement of time. The measurement, according to celestial time; which celestial time signifies one day to a cubit. One day in Kolob is equal to a thousand years, according to the measurement of this earth, which is called by the Egyptians, Jah-oh-eh." One day of celestial time, or of the Lord's time, is equal to one thousand years, according to our measurement of time. Adam, therefore, if he partook of the forbidden fruit, was to die within a thousand years. It is possible that the seven days of creation were reckoned, according to celestial time; if so, the whole period must have been seven thousand years. If Adam were made at the beginning of the seventh period, he must have lived till near its close. There is, however, no certainty how long these periods were.
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57. The Heaven, earth, animals, vegetables, and all things, pertaining to this creation, being finished, the Lord pronounced the whole "very good." Sorrow, misery, sickness, path, and death, were unknown. Immortality was enstamped upon man and the whole animal kingdom. Irony living creature, had been subject to death, or any manner of pain, it would not have been perfect in its organization; it could not have been pronounced good; neither would it have been consistent, as the work of an all-wise and supremely good Being. Perfection characterizes all the works of God, therefore, all the tabernacles which he made from the dust, must have been capable of eternal endurance. There must have been something connected with these fleshly tabernacles which was capable of preserving them in immortality. What was this something? It was doubtless a fluid which circulated through the system in every part thereof preserving it from decay, and frond being impaired by age, renewing, if necessary, any part thereof, that disease, sickness, pain, and death. could have no dominion. The circulating apparatus for the conveyance of this fluid, was, no doubt, the veins and arteries, as they extend forth in innumerable branches, and in minute ramifications to every extremity of the organization. The fluid, now circulating through this apparatus, is the blood: but the blood does not renew our systems and give immortality to our present bodies; blood is our natural life as the Lord said to Noah:-"Flesh with the life thereof, which is the blood thereof, shall ye not eat." (.Gen. 9:4.) Blood, instead of imparting eternal life to the system, only imparts a natural or temporal life, and contains within itself all the ingredients of decay and death or dissolution. It is reasonable to suppose, then, that a fluid of a more refined and life-giving nature, flowed through the bodily organizations of our first Parents, and all the other animal creation--that this fluid was the life-preserving agent, that imparted immortality to all flesh, so long as they retained it in their systems. As this fluid could not have been blood which contains the seeds of death, What kind of substance was it? We reply, that it must have been a spiritual substance or fluid, which is the only kind of substance capable of preserving any organization in immortality. Were there any trees, or fruits, or vegetables of any kind which the Lord had planted, that were calculated, if eaten, to counteract, or subvert the operations of this spiritual fluid, and introduce into the system a fluid of a different nature. There was only one tree which would produce these deleterious effects--only one tree whose fruit, if taken into the system, would change it from immortality to mortality--all other fruits and vegetables were so constructed as to produce no harm; hence they were the only food which God gave to the immortal animals which he placed upon this earth. We may suppose that the vegetable creation, with the exception of this one tree, contained, at that time, no poisons--no ingredients of decay and death--no injurious combinations unadapted to immortal flesh and bones. The bodies of Adam and Eve, and or all the fish, fowls, and beasts which God made directly out of the dust, would have been still living as fresh and as fair as when they fires came From the hand of their Maker, if Adam had not partaken or the forbidden fruit. All other fruits were good for them, and they might have feasted upon them to all eternity without destroying the immortality o| their bodies.
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58. Let us next inquire, Whether Michael, after taking a tabernacle under the name of Adam, lost or Forgot any of his previous knowledge? It is quite evident that Michael, when he had charge of the armies in Heaven must have known good and evil, to some extent, at least; for if he were ignorant of good and evil, he could not have received any merit for keeping his first estate. If he did not understand the nature of evil, he would not have fought against one-third part of the hosts of Heaven for doing evil. If Michael stood forth as a bold champion for the rights of his brethren and for that which was good, he must have understood the nature of good. If spirits, in their first estate, did not know good from evil, Why were they thrust down and bound with "everlasting chains of darkness" for doing that which they did not know to be evil? Would any parent, here in this world, banish his children everlastingly from his presence, without any hopes of recovery, for doing those things which they did not know to be evil? Our hearts would revolt at the very idea of such injustice in an earthly parent. Shall we then represent God as more unjust than man? Shall we say that he will punish with everlasting punishment the rebellious angels without a sufficient cause? Shall he doom them to endless misery for acts which they did not know to be evil? It is evident, then, that the angels in their first estate knew good and evil; and therefore, were subjects of reward and punishment for their acts. But when Adam was placed in the Garden, he did not know good and evil; therefore, the knowledge which he once was in possession of, in regard to good and evil, was lost and forgotten. To what extent he had lost the knowledge of other subjects, we are not informed. It is very probable that he remembered nothing in relation to the events which transpired in his previous state. Possessing an intelligent spirit capable of being instructed, he, doubtless, received information by the immediate inspiration of the Spirit of God, and from God, Himself, who was personally with him. He had sufficient intelligence imparted to him, to give names to all beasts, and cattle, and the fowls of the air, when the Lord brought them unto him; he had intelligence enough to know that Eve was made from one of his ribs; hence, he said "This is now bone of my hones, and flesh of my flesh: she shall be called Woman, because she was taken out of man." God imparted to him a language by which to express his ideas. It is not at all likely that Adam acquired the knowledge of the language which he used, in his spiritual state. Though spirits make use of language, it is very probable that their ideas are not conveyed by sounds through the medium of an atmosphere similar to ours. Their communications to one another are through signs and media adapted to a spiritual state and a spiritual world: while our verbal communications are by sounds, conveyed through the air. The language, therefore, which Adam spake must have been given to him by the immediate inspiration of the Almighty, the same as he gave a variety of tongues to the people who were building the tower. The same power that gave him the language, gave to him the ideas expressed by the language. Therefore, we may reasonably believe that when the spirit of Michael entered his tabernacle he was deprived of all his previous knowledge, not only in relation to good and evil, but in relation to all other subjects, and that all the knowledge he acquired previous to his fall, was obtained by observation, reflection, and immediate inspiration: that he had to lay aside his former information and begin at the first principles of knowledge and ascend by degrees from truth to truth until he should regain all the light and intelligence he possessed in the spirit world, and even more, inasmuch as he was placed in a condition to learn things by experience that could not have been learned in the spiritual existence.
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59. Why was man deprived of all his former knowledge when he left the spirit world and came hero? It was in order that he might have a second trial or probation under new circumstances and conditions to which he had not previously been subject. If he had entered this world, retaining his previous knowledge, many things which would be a trial to one, possessing a small degree of information, would have been no trial to him, and many temptations which would not overcome one who had been faithfully tried through every successive grade of knowledge from its first principles upwards, would prevail against, and completely triumph over a man who had great knowledge but yet, had never been tried and learned by experience the necessity of resisting temptation through all the different grades or degrees of intelligence from the first principles there. of. Man therefore, had taken from him his past knowledge, in order that he might begin again, under a new set of circumstances and show himself approved or disapproved for his use of every degree of light and truth that should be imparted to him. The condemnation of man is in proportion to the degree of light and truth under which he transgresses. If he came here with all the knowledge he had in the spirit world, and yet, being inexperienced in regard to many temptations which would beset his pathway in this life, he would be as likely to be overcome as one having less knowledge, and, therefore, would be in greater danger of coming under a heavier penalty. It was wisdom, therefore, that man should lose, in his second estate, his former information, that he might be strengthened by degrees, and learn, little by little, how to overcome his imperfections and resist all evil.
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60. If man had descended from the spirit world and had taken flesh and bones with all his previous knowledge, and had not been tried under these new circumstances, his Father could not, with confidence, have entrusted him with the blessings, authority, and power which he designed to bestow upon him in a future state; for a being that has not been tried in all things may not endure the trials, if they should at any time come upon him. It is better that he should fall in a state of partial ignorance, than to fall after being entrusted with power; for, in the latter case, he would, not only injure himself, but injure all those over whom he had control. It is for this reason, that man is tempted and tried in all things, through all the successive degrees of knowledge from the first principles thereof until he receives a fulness of truth and knows all things, and then he is entrusted with all power, and all beings will have full confidence in him; but if any temptation prevail against him, and overcome him, he is not entrusted will all knowledge and power, and therefore cannot inherit the fulness of the Father's glory.
61. Man being without the knowledge of good and evil would be in a state of innocence; and being immortal, not subject to pain or death, he would be entirely ignorant concerning the nature of pain or misery; it could not be described to him, so as to convey to his mind the least idea of its nature. Nothing short of suffering pain could impart to him a knowledge respecting it. As a blind man who has never seen light or color can form no conception of its nature, or as as [sic] a deaf person who has never heard sound, is entirely ignorant of' the nature of sound, so likewise Adam and Eve could never form the most distant idea of pain or misery, without experiencing in their own persons this curious sensation. A knowledge of pain never could have been derived from the reasoning faculties, neither could they have derived it from observation, for there was no creature upon the earth which suffered pain; and even if they could have been permitted to observe other beings enduring pain, it could not have imparted the idea to them; hence if they had lived eternally they never would have gained this knowledge only by suffering it themselves.
(To be continued.)
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CELESTIAL MARRIAGE.
(Continued.)
That this divine institution was practiced under the Christian dispensation, is still further evident, not only from the foregoing reasons, but from the instructions which Paul gave to Timothy and Titus, concerning Bishops and Deacons. He says "A bishop, then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach." (1 Tim. 3:2.) "Let the deacons be the husbands of one wile, ruling their children and their own houses well." (Verse 12.) "It any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. For a bishop must be blameless, as the steward of God." (Titus 1:6, 7.) There are two different meanings frequently attached to these passages: First, It is supposed that Paul intended to prohibit all single or unmarried men from being entrusted with the offices of bishop and deacon; that he required that they should be married, at least, to one wife, as a prerequisite to ordination. By those who take this view of the subject, it is believed. that a man must, as Paul says, "first be proved" by marrying at least one wife, ruling "well his own house, having his children in subjection; (for if a man know not how to rule his own house" says Paul, "how shall he take care of the church of God?") If this view of the subject be correct, then Paul did not intend to limit the bishop or deacon to one wife, but merely intended to show that he must, as a qualification, be married, or must be the husband of one wife, before he could be ordained to either of those offices. Second, It is supposed by many that these offices were not to be conferred upon those who had more than one wife. If this view of the subject be correct, (and it evidently appears to be the true meaning of the passages,) then, it is very certain that there were many in the church who had more than one; for if the private members and all the church were limited to one, Paul's instruction for the bishops and deacons to be the husbands of one wife would have been altogether unnecessary. If there were no such practice prevailing in the Christian Church, instead of confining these officers to one wife, he would have required them to receive no person into the church who had more than one. The very expression, "The bishop must be the husband of one wife" is a strong indication that there were many in the church who were the husbands of more than one; and on this account it was necessary that Timothy and Titus should receive instructions in regard to their selections for ordination. Any person can see that if there were no such practice allowed in the church, Paul never would have mentioned this particular qualification to be observed in the selections to be made from the members of the church. If there were no members who had a plurality there would have been no danger of Timothy's selecting a Polygamist for a bishop; hence the instruction would have been entirely useless. Suppose a minister in England were to write to his brother minister in London concerning ordinations, and should instruct him to select such persons from his congregation for the office of Deacon as were not slave-holders, or that the deacons must be the owners of one slave only. Would not such instruction in England be entirely uncalled for? And would not the individual who wrote such instruction be considered deranged? Where slaves do not exist such instruction never would be given. So likewise, if the plurality of wives did not exist in the Christian Church, Paul never would have been so foolish as to have cautioned Timothy in regard to the selections which he made from the members of that church. This, therefore, is another corroberative [sic] testimony that the plurality doctrine was allowed under the Christian dispensation.
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But if the private members in the Christian Church were permitted to have more than one wife, why not also the bishops and deacons? Paul has not given us the reason. It is quite probable, that the principal reason was that the important duties devolving upon these offices required them to be as free from other cares as possible. Or as Paul says, in another place," I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: but he that is married careth for the things that are of the world how he may please his wife." (1 Cor. 7: 32, 33.) Paul knew this to be the general disposition of mankind and he knew that there were but a very few men to be found who would sacrifice houses and lands, wives and children, and everything else of an earthly nature for the sake of the gospel, therefore, he no doubt wrote his instructions to Timothy to select those among the church members who had but one wife, as they would be much more free from care than those who had several wives and children depending on them for their support. Neither Paul nor any of the other apostles has ever represented the plurality of wives to be sinful or evil in the sight of God. We do not find the principle condemned either in the Old or in the New Testament. When Paul recommended Timothy to select from among the Saints those that had but one wife, he does not give the most distant intimation that those officers were thus limited, because to have more than one would be sinful. It was only a matter of expediency that they might be free from the cares of a large family. There were many practices that circumstances required the servants of God to dispense with, not because they were sinful in themselves, but merely to comply with surrounding customs. For instance, it was not sinful to eat meat offered to idols, and yet for fear that some weak brother should be emboldened to follow the example and eat with conscience to the idol, and thus offend God, it became a matter of wisdom to dispense with the practice; hence, Paul says, "If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend." (1 Cor. 8: 13.) Paul gave instructions in many things, suited to circumstances: hence, we find him in one epistle, saying, "to the unmarried and widows, it is good for them, if they abide even as I." And again, "Art thou loosed from a a [sic] wife? seek not a wife." (1 Cor., 7: 8, 27.) And in another epistle he writes thus: "I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully." (1 Tim., 5: 14.) The cause of these apparently opposite instructions, arose from surrounding circumstances. The Corinthians had fallen into many evils. Divisions, contentions, fornications, brother going to law with brother, and various other evils existed among them. Under these influences, Paul was fearful to have those in that church who were faithful, marry, test they should get wicked companions that would lead them away to destruction. Therefore, he gave the instructions above quoted. But in other churches where such evils did not exist, it was his will that they should marry. Teachings were varied to different churches as existing conditions required. Circumstances required Timothy to select from among the Saints those that had but one wife to perform the important duties of Bishop and Deacon. If the Saints had been less coveteous [sic] and willing to sacrifice all things as the apostles did at first, there would have been no necessity for this instruction. Bishops and Deacons might have been taken of those Saints who had many wives, and they would have freely left all for the gospel's sake; but for the want of such wholehearted men, Paul had to suit his instructions accordingly. Among the various qualifications which Timothy was required to observe in selecting men for Bishops, Paul says, "Moreover he must have a good report of them which are without; lest he fall into reproach" (1 Tim., 3: 7-) Did Paul give these instructions because he considered it a sin to be reproached by those who were without? Did he consider it a sin to have an evil report from them who were not in the church? These were certainly not the views of Paul; for he, him. self had been spoken evil of and reproached wherever he went. Jesus says. "Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of Man's sake. Rejoice ye in that day and leap for joy: for, behold, your reward is great in Heaven; for in like manner did their fathers unto the prophets." "Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets." (Luke 6: 22, 23, 26.) "If they have called the master of the house Beelzebub, how much more shall they call them of his household?" (Matthew, 10:25.) Peter says, "If ye be reproached for the name of Christ, happy are ye." (1 Peter 4: 14.) But why was Timothy instructed to select for the office of Bishop such as had "a good report of them which are without, lest he fall into reproach 7" Was it because all others in the church were sinners? Was it because none who were reproached and spoken evil of for Christ's sake were qualified for the office of Bishop? Was it because God condemned all those whom the world condemned? No: it was for none of these causes that Paul gave this instruction; it was merely as a matter of expediency: there were others, no doubt, who were more righteous in the sight of God, and better qualified for the office of Bishop whom the world hated and reproached and spake all manner of evil against. Yet Paul, for some reason, considered it best to select such as the world spake well of. His object might have been to allay the spirit of persecution which was then raging among those who were without. His instructions were suited to surrounding circumstances in regard to this, as in relation to their being the husbands of one wife. It was no more sinful to be the husband of a plurality of wives, than it was to be reproached and have an evil report from them who were without. In the first his object was to have the Bishops free from the multiplied cares of a large family, and in the second to allay the hostilities of the enemy, by selecting those who were of good report among them.
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We should be pleased to have some of the wise theologians of our day bring forward even one passage from either the Old or New Testament to prove that the plurality of wives is an evil. Let them produce some passage, if they can, to show that such a practice was sinful either under the Patriarchal, Mosaic, or Christian dispensations. Let them show that the practice was not continued under the Christian dispensation. Where and when did our Saviour ever condemn it? Where and when did any of his Apostles ever condemn it? Here, then, ye ministers of Christendom, are some grave questions for you to settle. Would you convert the "Mormons" of Utah Territory from this practice, show them that it is sinful or unscriptural. No sooner was it sounded abroad through the columns of the Seer that the Saints in Utah believed in and practiced the plurality of wives, than the whole army of editors and ministers throughout Christendom formed themselves in battle array; the thunder of their artillery is heard reverberating from nation to nation, as though they would annihilate the poor citizens of Utah with one tremendous onslaught. Curses, denunciations, and ridicule, are poured out like a flood upon their heads. The whole English vocabulary is exhausted to find epithets and reproaches sufficiently expressive of their holy horror. But in this holy war where is the editor or minister that can brandish the sword of truth against that which he condemns? Where is the theological Goliah [Goliath] of modern Christendom that can stand before the sling stones of truth as they are hurled by the power of Israel's God into the midst of the enemy's camp? Denunciations are not arguments--curses and vile reproaches will not convince the judgment nor enlighten mankind--Editors and ministers will find some wise men yet left on the earth who are not afraid of the Bible nor of Bible truths: by that sacred volume they will form their judgment, and not upon popular traditions nor the denunciations of the bigoted. Wise men of Babylon wonder--editors are astonished--ministers are amazed--priestcraft trembles to its very centre--and the Devil and his angels are mad to think that after all their united exertions to put a stop to the spread of this "awful delusion" as it is denounced, it still prospers with unparalleled success among every nation to which it has been published. How is it, inquires the wise statesmen, that such a bare-faced imposition converts its tens of thousands annually among the most civilized nations of the earth? What is the secret of its prosperity? We will tell you. Mr. Statesman, there are many tens of thousands of honest upright men who, in despite of priestcraft, will investigate for themselves, and in so doing, they find that "Mormonism," which is called by editors and ministers a "barefaced imposition," has never as yet been proved to be such--they find that the cry of delusion is one thing, and the proof of delusion is another, they reason within themselves, that if "Mormonism" is such a "base imposition," why has not some giant theologian been able, after a score of years, to prove it to be such? They find the world flooded with books, pamphlets, periodicals, editors, ministers, mobs, and murderers, all crying "beware of Mormonism!" "Beware of that soul-destroying imposition!" "Beware of the wicked, beastly, licentious Mormons!!" "Beware of Mormon Polygamy!!!" .... "The Mormons of Utah are Polygamists!!!" "O awful!" "O horrible!" "O abominable!" "Who could have believed it!" "Cannot Gen. Pierce do something to put a stop to this dreadful evil!" "To avert the calamities of civil war the Mormons should be made to obey the laws!" Such are the arguments, Mr. Statesmen, that wise and candid men hear against the so-called delusion. They again reflect if Mormonism is really such a dreadful delusion, and if a plurality of wives is, indeed, so sinful and unscriptural, why are not some candid arguments--some scriptural evidences forthcoming to convince the judgment and enlighten the mind, and to show the nature of the delusion, and why, and wherein it is a delusion? Why, say they, are all these denunciations heaped upon the Latter-Day Saints without one logical argument, or scriptural evidence to sustain them?
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If editors and ministers wish to put a stop to the rolling of the great wheels of "Mormonism," we advise them to try another plan. You have found that evil epithets and the cry of Imposture, have been tried in vain. Such empty trash is becoming stale; it is not received as evidence by a thinking public. They do not greedily swallow it down; they want something more substantial. Let theologians back up their cry of delusion by good sound reasoning--by evidences from the Word of God. Let editors and authors, for once, show themselves men of sense; let them, for once, appeal to the law and testimony, and expose "Mormonism" scripturally; let them, for once, prove to the world that the doctrines of the Latter Day Saints are false; let them show from the Word of God that a plurality of wives is sinful or unscriptural. If they will, for once, adopt this plan, they will find that it will have more weight in the minds of an intelligent thinking public, than all the ridicule, vile reproaches, and popular denunciations, that the devil can invent. Try it and see. If you will prove "Mormonism" to be a delusion; if you will show by the Word of God that a plurality of wives is not sanctioned under the gospel as it was under former dispensations, you will greatly enlighten the minds of the people of Utah. Think not that the descendants of the pilgrim fathers--the intelligent sons and daughters of the New England States--the citizens of this great Republic, educated under the salutary influence of American institutions, who now dwell in exile in the Mountain Territory, are so lost in the depths of barbarism--so engulphed [sic] in the fatal vortex of delusion--so impenetrable to sound arguments and logical reasoning--so blind to the great truths contained in the Word of God, that they are beyond all hopes of recovery. At least make the exertion once; convince them of their errors of doctrine or errors of practice. Let missionaries be sent among them; they shall be treated with the highest respect; meeting houses shall be opened to them free of all expense; the people will turn out by tens of thousands to hear their strong reasonings, and if they are able to prove. "Mormonism" a delusion, they will convert the great majority of the Territory. Here, then, is a splendid field for missionary enterprize [sic]. But let us notify you to send men who are not afraid of the Word of God. Let men be sent who will make no denunciations only such as they are able to prove; for the inhabitants of Utah have too much sense to be thus gulled and duped; they have too touch experience to believe all that missionaries and editors say without proof; they have too much honesty and desire for the truth to believe a thing to be true or untrue, because long established customs and popularity sanction it. The people of Utah hear and then judge; they think for themselves and do not hire ministers and editors to think for them. Come, then, you missionary societies whose bosoms yearn over the dark and benighted heathen in foreign climes, awake to the awful condition of the poor and outcast Latter Day Saints in your own land; send forth your master spirits--your Calvins--your Luthers--your Wesleys; let the thunder of their eloquence be heard upon the mountain tops; let the vales of Utah be refreshed by their sublime effusions; let the hills and mountain gorges re-echo the glad tidings, till every ear shall hear, and every heart be penetrated. A voice is heard from Utah saying, Come over and help us; teach us of our errors; convince us of our delusions, if we have any; set us in the good old paths of ancient Christianity if we are not already walking therein; take us by the hand and lead us into the light, if you consider us in darkness; prove to us that the Book of Mormon is an imposition that we may be justified in rejecting it; convince us that a plurality of wives is contrary to the gospel; let your light shine upon the mountains and upon the highest places of the earth, that Utah may, peradventure, become enlightened, at least, that she may be able to see some of the beauties of civilized society. The inhabitants of that dark and benighted land are so far sunk in the depths of barbarism, that they will not suffer a public prostitute to live in the Territory: an adulterer or seducer is not considered fit to live in that barbarous land. These ornaments of civilized and Christian nations, do not yet adorn the cities and towns of Utah. Cursing, swearing, gambling, drunkenness, stealing, brother going to law with brother, fighting, quarrelling [sic], and such like specimens of civilized society, have not yet been introduced to polish and refine the manners of that deluded, benighted people. Missionaries, therefore, wall have a great work to perform to reclaim the "Mormons" from all their barbarous and degrading customs, and polish and adorn them with all the beauties of civilization. But let them not be discouraged; if they can prove that they have greater light than the Saints, they may be assured of success, and that the people en masse will be converted.
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But "the people of Utah should be made to obey the laws in order to avert the calamities of civil war." We hope that priests and editors will not martial the whole nation against them. At least, show them some little mercy, by first informing them what laws of God or man they have broken. Before you blot their names out from under Heaven, give them one chance of repentance and reformation by sending wise then, and judges, and lawyers, to point out to them what law of the United States they have violated, or what law of Utah Territory they have tran[s]gressed. If it be contrary to the laws of the United States for the citizens of Utah to have a plurality of wives, they are certainly ignorant of the existence of such laws. None of the lawyers or judges who have been sent among them have ever pretended that the United States have passed any laws upon that subject. And as for the laws of the individual States and other Territories, Utah is not aware that she is ameniable [sic] to them. Each State and Territory passes its own laws to regulate its own domestic relations and internal affairs, and is not under the jurisdiction of any other. If Utah has become a transgressor of any laws to which she is ameniable [sic], let the judges of the Supreme Court appointed for that Territory, take cognisance [sic] of the same, and punish her citizens by law. This will "avert the calamities of civil war" which editors and religious bigots are so fearful of. We ask the citizens of the Northern States, if their State laws authorize them to regulate the policy of the Southern States in regard to slavery? Have they the right to say that the Southern States must and shall abolish slavery? The State laws of the North have nothing to do with the domestic relations of the South. So it is in regard to Utah; she asks not the interference of any State of this Union to dictate to her what kind of policy she must adopt in her legislative enactments; if she choose to adopt slavery in her midst, the organic law of the Territory gives her the privilege; if she choose to practice a plurality of wives, she has the most unbounded right to do so, until prohibited by law; if she choose to pass laws authorizing her citizens to marry a hundred or seven hundred wives, it would be a violation of no law or Constitution of the General Government. If enthusiasts and religious bigots are not pleased with the liberties guaranteed in the great Constitution of this country, let them petition Congress for a different kind of government--one that shall combine the ecclesiastical with the civil power--one that shall incorporate the holy inquisition for the punishment of all heretics who dare think or act for themselves---one that shall issue a bloody edict for the extermination of the Latter Day Saints wherever they can be found: such a government would be much better adapted to their wants: such a government would enable them to rule over the consciences of men by the sword, the faggot, and the fire: such a government would enable them to effectually demolish all delusions and heretical opinions by physical arguments, instead of mental. O, how beautiful! how logical! how powerful in its applications would such an order of things be! Before such irresistable [sic] logic the poor "Mormons" would stand no chance at all: they would be overpowered, butchered, roasted alive, as an unequivocal testimony of their gross delusions!
1:5:78-79
But to return again to our subject. If the plurality of wives once existed in the Christian Church, why has not the practice been kept up unto the present day? Is it not an evidence that it never existed under the gospel. From the fact that it has not been transferred down to our time? We reply, that the non-existence of the practice among Christian nations now, is no evidence, at all, against its existence in the early age of Christianity. There is scarcely one feature of ancient Christianity, that has struggled through the long night of darkness, and reached our day. Where now are the inspired Apostles such as characterized ancient Christianity? Where now are the abundance of Christian Prophets such as once flourished in the Christian Church? Where now are the visions, revelations, prophecies, ministry of angels, the healings, the miracles, and the power of God that distinguished the Christian Church while it was on the earth? Where has been even the Christian Church itself, for centuries and ages past? It has been nowhere upon the earth. If all the great, and glorious, and grand characteristics of Christianity, have ceased--if the Christian Church itself, has not been transferred to our day, how could it be expected that the plurality of wives as practiced in that Church, should survive the general wreck? If the most important offices, gifts, and blessings of the gospel, perished in the general apostacy [sic], it would be nothing strange if some of the customs of the early Christians should perish also.
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After the Church of Christ became extinct from the earth, the apostates who were left still continued a form under the name of a Christian Church; these changed and altered customs to suit their own imaginations; forbidding their priests to marry, and introducing celibacy, and nunneries, and thousands of other foolish whims and habits that the Christian Church, while it was on the earth, never thought of. From these unauthorized apostates, sprang all the churches of modern Christendom; all being as destitute of divine authority as the idolatrous Hindoos [Hindus]. And through their traditions, customs, and foolish imaginations, they have almost entirely irradicated [sic] every feature and custom of ancient Christianity from the earth.
This great apostacy [sic] began to manifest itself in the Christian Church while the apostles were yet living. Paul, in speaking of the coming of Christ, says, "Let no man deceive you by any means: for that day shall not come, except there come a falling away first." (2 Thess. 5:3 ) And again, he says, "for the mystery of' iniquity doth already work." (Verse 7.) The apostate churches of latter times were to be "without natural affection," "having a form of godliness, but denying the power thereof," "giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocracy [sic]; having their conscience seared with a hot iron; forbidding to marry;" "waxing worse and worse, deceiving and being deceived;" "through coveteousness [sic], with reigned words, making merchandise of the people" "turning their ears away from the truth, and turning them unto fables." "Forbidding to marry" was one of the grand evils of the apostacy [sic]; it was classified with the "doctrines of devils," it was one of the most effectual doctrines that the devil could invent to uproot the foundations of society; to deprive the people of God of their promised heritage of children; to thwart the purposes of the Almighty in peopling the earth with its full measure of inhabitants; to cut off the glory promised to the faithful through the continuance of their posterity; to reduce mankind to the same woful [sic] condition, as the fallen angels themselves, who have no power to increase their dominions by a multiplication of their species.
The devil and his angels, having forfeited, in their first estate, all right to enter a second with bodies of flesh and bones, and having lost the privilege of marrying and propagating their species, feel maliciously wicked and envious against the sons of men who kept their first estate and are now in the enjoyment of the second, marrying and increasing their families or kingdoms. These arch seducers know full well the blessings which they have lost, and which they see mankind in possession of, namely, the blessings of wives and children. Could they seduce mankind and forbid them to marry, it would greatly gratify their hellish revenge; for they know that all such would lose their promised glory, being left wifeless and childless like themselves, without any possible means of reigning over an endless increase of posterity.
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The devils, knowing the eternal ruin which would necessarily come upon mankind could they be persuaded to abolish marriage, used every art of seduction to accomplish their evil designs. When they could not succeed in one way they would try another; if they could not persuade all the church to forsake the practice of marriage, they would then try their skill upon the apostate priesthood, endeavoring to enforce them into a life of perpetual celibacy. The devils soon succeeded in getting laws enacted, forbidding the Priests to marry. Nunneries were also built in which females were immured for life, and thus prevented from fulfilling the great and first command to multiply their species. The next great object with the Devil was, to unite this apostate church and priesthood with the civil power; this he soon accomplished: he now found himself armed with double facilities. What he could not before fully accomplish with the ecclesiastical tribunals, he could now perform through the enactments of the civil powers. He had already succeeded in abolishing marriage among Priests and Nuns, and the next step was to forbid the plurality of wives--that divine institution which had, in all previous ages of the world, been so successful among holy Patriarchs, Prophets, and righteous men in greatly multiplying the people of God, and spreading them abroad like the sands of the seashore. Could he persuade the ecclesiastical and civil powers to unitedly attack this holy institution, and utterly abolish it in church and State, it would greatly satiate his revengeful feelings; for he recollected well how much harm Abraham, Jacob, Moses, Gideon, Elkanah, David, and numerous other old Polygamists had done to his kingdom. God had declared himself to be the God of Abraham, the God of Isaac, and the God of Jacob, and had promised to bless the children of their numerous wives and multiply them like the dust of the earth. And Christ too, the greatest enemy which the Devil had, was so well pleased with this divine institution that he chose to come into the world through the lineage of a long list of Jewish and Patriarchal Polygamists. The Devil, therefore, thought to vent his spite at this holy order, and if possible entirely irradicate [sic] it from the earth. Through the influence of Apostate Christendom several nations have actually been persuaded, to assist the Devil in his malicious warfare against this divine system: they have actually passed laws prohibiting it in their midst. Thus that order of plurality by which the twelve tribes of Israel were founded, and from which the Messiah, according to the flesh, came; that order which multiplied the chosen seed as the stars of Heaven, and in which all nations should be blessed; that order by which the childless dead could have his name perpetuated to endless generations; that holy divine order has been overturned and abolished by human enactments and by human authority. Let Apostate Christendom blush at her sacriligious [sic] deeds! let her be ashamed of her narrow. contracted bigoted laws!
(To be continued.)
CONTENTS.
The Pre-existence of Man 65
Celestial Marriage 73
WASHINGTON CITY, D. C.
EDITED AND PUBLISHED BY ORSON PRATT,
at $1 per annum, invariably in advance.
THE SEER.
All ye inhabitants of the world, and dwellers on the earth, See Ye, when He lifteth up an Ensign on the Mountains. --Isaiah xviii, 3.
Vol. 1. June, 1853. No. 6.
THE PRE-EXISTENCE OF MAN.
1:6:81
(Continued.)
62. If man before the fall had no knowledge of misery, it is evident that he also must have been ignorant of the nature of happiness; for although placed in circumstances where there is no misery, yet he does not realize that this condition is a condition of happiness: no one could explain to him the nature of happiness: the idea of happiness never could enter his mind until he could form an idea of a state or condition of an opposite nature. If we should conceive of a being placed in circumstances where a continuous stream of light shone upon him, whose intensity never varied--if we should conceive him as never closing his eyes upon this light, it would be impossible for him to know the nature of darkness; and it would be equally impossible for him to form any idea that he was enjoying light: light could not be explained to him, as something opposite to darkness; and though he should dwell in that light eternally, he never could appreciate it; he could not contrast his condition in the light with the condition of another in darkness; for he would have no idea what darkness was: in order to understand the difference between light and darkness, and appreciate the blessings of the one, contrasted with the disagreeableness of the other, he must experience the two opposite states. So likewise, in reference to the idea of happiness; in order to determine in his own mind what happiness is, he must be able to contrast it with misery, but if he has no idea of misery, he could not make the contrast, and consequently he could form no idea in his own mind that his state was a state of happiness. The word happiness would be a vague term of which he could form no idea of the meaning. Hence, the state of our first parents before the fall must have been a kind of neutral state, having no knowledge of happiness or misery, neither enjoying the one nor suffering the other, not appreciating their condition, for they could not contrast it with any opposite condition. It was necessary, therefore, for them to experience pain or misery, that they might discern and appreciate happiness.
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63. The Lord being perfect in goodness, could not, consistently with this great attribute of His nature, inflict pain or misery upon innocent beings, like our first parents. If he had made them subject to pain, his work could not have been pronounced very good: and if he had inflicted pain upon them while in their innocent state, all the Heavens would have considered Him unjust and impeached his goodness. Pain or misery must be the result of transgression, All pain in the universe originated in transgression, But our first parents, while innocent, knew neither good nor evil: they knew that God had given a law in regard to the fruit of a certain tree which they were told was "the tree of knowledge of good and evil." The mere name of this tree gave them no idea of the nature of either good or evil. They knew that God had given them a command not to eat of the fruit; but they did not know that obedience to this law was good, and that disobedience to it was evil. If they had been told that to obey the law was good, and that to disobey it was evil, they could not have understood the terms; good and evil were words without meaning to them. It was true, they were told of the penalty which should be inflicted upon them if they transgressed the law. But they could form no idea of the nature of death, so far as the sensation was concerned; and therefore they stood in no fear of death. If God had seen proper to have told them before the fall, that death would be a dissolution of body and spirit, that their bodies would return to dust, and that their spirits would be miserable, yet they could not have understood that such a state of things would be misery; they could have formed no idea of the evils of death, or that it would be of any disadvantage to them to have their bodies and spirits separated. To stand in fear of a penalty would indicate that the being who thus feared, must have some idea of misery; but as our first parents knew no misery, because they knew no evil, it was impossible for them to have any fears in regard to the consequences resulting from disobedience. Hence they were agents or subjects, capable of being enticed to disobey the law without any fear. They had never been frowned upon by their Father, therefore they could not conceive the nature of a frown. All their acts, prior to knowing good and evil, must have been, to a certain extent, without any merit or demerit. If they had done any acts which would have been considered good, if performed by beings who knew good, yet, because of their ignorance of the nature of good, such acts would not be considered either good or bad. Therefore, they, while in this state of ignorance, could do no good, for they knew not the nature of good; neither could they learn the nature of seed without transgressing the law, and thus learning the nature of evil; then, and not till then, they would learn by experience, that one species of acts were good, and that another species were evil.
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64. Without a knowledge of good and evil, of happiness and misery, they could have no conception of justice and mercy. A sense of justice implies not only a knowledge of what is right and wrong, but a knowledge of the penalty which should be inflicted upon the evil doer. An understanding of the nature of mercy implies an understanding of justice; and without a knowledge of the latter, no conceptions could be formed of the nature of the former. Our first parents, in this state, had never seen any one suffering the demands of justice under the penalty of a broken law; they never had seen mercy offered to a being in such a condition. Justice and mercy would be words to them without a meaning: the ideas of their nature could not, in their innocent state, enter into their hearts. Language would be altogether inadequate to give them the least notion of these qualities; they could only be learned by tasting good and evil; by partaking of happiness and misery.
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65. Love and hatred must have been sensations unknown prior to the knowledge of good and evil. Hatred is excited by something possessing disagreeable qualities; but, as all things were very good, there was nothing calculated to excite this passion: no evil qualities were, as yet, discerned by them: such sensations could not be produced in them, without inflicting more or less pain; but the sensation of pain could not be awakened without doing evil; therefore, it was impossible for them to have the sensation of hatred before knowing evil. But a being who has no knowledge of hatred can have no knowledge of Love; for love being the opposite of hatred, can only be understood by contrast. In order to love, a being must perceive something good in the object loved, but as Adam had no idea of good, he could not love anything because it possessed the quality of goodness, and there. fore, he could not form any idea of the nature of love. Love and hatred, then, are sensations derived from the knowledge of good and evil.
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66. If the knowledge of good and evil, of happiness and misery, of justice and mercy, of love and hatred, had no place in the minds of our first parents, prior to the fall, it is evident that they were totally deficient of the qualities necessary to the enjoyment of the society of beings of a superior order: they were totally unqualified to converse, and reason, and associate with any degree of satisfaction with beings who were in the possession of all this knowledge; they were totally inadequate to hold any power or authority among those who knew good and evil; they were entirely unqualified to sit in judgment upon transgressors--to discern the nature of crime---to punish the guilty--to show mercy to the afflicted--to love good and hate evil: for the want of experimental knowledge they could not, for a moment, have been entrusted with the exercise of any of these important functions. And thus we perceive, as we have already stated in a former paragraph, that there are certain truths which could only be learned by experience; while there are other truths which can be acquired by reason, reflection, observation, and revelation. But experimental truths are just as necessary as those acquired by a different process.
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67. Thus we see that the knowledge of our first parents was extremely limited. Though the Lord had formed Eve and brought her to Adam, yet it is extremely doubtful whether, in their innocent state, they could love or hate each other. It is difficult for us to conceive how conjugal love could exist between the two sexes, when they had no knowledge of good or evil, of' joy or misery. That feeling of joy which now exists between husband and wife, they must have been strangers to. It is also extremely doubtful, whether they, in their state of ignorance, could propagate a mortal species. Shame or modesty was something that they had no idea of; hence, we read that, "They were both naked, the man and his wife, and were not ashamed." (Gen. 2: 25,) They, being immortal, and having no blood flowing within their systems, and being destitute of the idea of love and hatred, of sexual affection, and of every principle resulting from a knowledge of good and evil, were unqualified, as yet, to fulfil that great command, to "Be fruitful, and multiply and replenish the earth;" (Gen. 1: 28;) providing that the command had reference to a mortal posterity of flesh and bones. Flesh and bones are made out of blood, and without blood flesh and bones could not be begotten and born; now, as blood is the natural life, and contains within itself mortality and death, it is evident that Adam and Eve had not that serial fluid flowing within their immortal systems; and yet without blood, they never could have begotten children of flesh and bones. If it were the design of the Almighty, that man, in his second estate, should be. get bodies or tabernacles only, and not spirits, then it was impossible for them to fulfil that design until after the fall. The spirits were already begotten in heaven; these spirits required tabernacles; it may have been the the [sic] duty of man in this world to beget these tabernacles, that innocent spirits from the spirit world might take up their abode in them. This work man, in this world, could not do, unless blood circulated within his arteries and veins. Now, the Lord could not, consistently with his goodness, organize blood within the system of man, and thus subject him to death. He therefore made him immortal, by organizing, in connection with his flesh and bones, an immortal fluid of a more refined nature than that of blood--a fluid of spirit.
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68. In order that man might have the exceedingly great privilege granted to him of knowing good and evil, happiness and misery, justice and mercy, love and hatred, of multiplying and replenishing the earth, with bodies or tabernacles for the spirits--the Lord formed the tree of knowledge, and so constructed its Fruit, that if taken in the system, it would destroy the immortality thereof, and cause blood to usurp the place of the spiritual fluid, and thus, by our first parents, partaking of the tree, they would place themselves in a condition to propagate their species, or in other words, bodies of flesh. But, did the Lord command them to eat of this fruit? No: such a command would have been inconsistant [sic] with His goodness. It was perfectly consistant [sic] with His attributes to make the tree: it was perfectly right that he should plant it in the midst of the garden, where Adam and his wife could not fail to behold it, as they passed to and fro eating of the various Fruits with which the garden abounded. But knowing that the fruit contained mortality and death within it, he did not feel justified to let Adam and Eve partake of it without giving them a warning of the consequences which would follow. The Heavens would have considered the Lord unjust, inasmuch as He had made the tree and placed it within the reach of man, if He had neglected to caution him not eat of it. Therefore, the Lord gave a strict command that our first parents should not eat of the fruit, telling them that they should surely die, if they did partake of it. The Lord, having a fore-knowledge of all things, knew that Adam and Eve would, because of their great ignorance, be easily enticed to disobey this commandment, he, therefore, suffered Satan to enter into the body of a certain beast, called a serpent, and to speak through the serpent and entice our first parents to eat the forbidden fruit.--(See Joseph Smith's inspired translation of the third chap. of Gen.) They yielded to the temptation: the Lord now could inflict upon them pain, and misery, and death, and still be just; for they had disobeyed his command. They were now made mortal by their own acts. Blood now flowed within their systems, and they had placed themselves in a condition to "multiply and replenish the earth" with a mortal posterity. Although the command was given before the fall for man to multiply, yet the Lord very well knew that man could not fulfil this command, so far as mortality was concerned, until he should through his own act, acquire a knowledge of good and evil, and introduce a change into his own system adapted to that end. Therefore, the first great command was given according to the fore-knowledge of God in relation to the fall, knowing that man would suffer the penalties of eating the forbidden fruit, and knowing that while under that penalty he would be prepared to beget a fleshly offspring. From all the circumstances, it appears plain to us, that the Lord never intended our first parents to multiply mortal tabernacles until after they should, by their own acts, gain a knowledge of good and evil, and be prepared to govern children, according to the principles of justice and mercy, and the nature of right and wrong. It would seem too, that the command to multiply was given to all the children of men both male and Female on the sixth day; and as Adam and Eve were not Formed temporally until the seventh day, the command must have been given while they were in the spirit world, and it is not at all likely that they remembered the command after entering their tabernacles. In the book of Abraham, the Lord has not told us that he gave a positive command for man to multiply; but while counselling [sic] upon the subject on the sixth day, "The Gods said, we will cause them to be fruitful, and multiply, and replenish the earth." This was not a command, but merely a declaration what the Gods would do. "We will cause them to be fruitful," &c. Now we have already seen what plan was adopted to cause them to multiply; it was by placing before them "the tree of knowledge," that they, through the exercise of their own agency, might be endowed with the requisite qualifications not only to bring forth mortal children, but to govern them according to the laws of good and evil.
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69. That our first parents would have had no mortal children if they had not partaken of the forbidden fruit, is not only reasonable, but it is clearly revealed in the Book of Mormon. The prophet Lehi says, "If Adam had not transgressed, he would not have fallen; but he would have remained in the garden of Eden. And all things which were created, must have remained in the same state which they were, after they were created; and they must have remained forever, and had no end. And they would have had no children; wherefore, they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. But behold, all things have been done in the wisdom of Him who knoweth all things. Adam fell that men might be; and men are that they might have joy." (2 Book of Nephi, let chap. page ,58.) The same doctrine is also revealed in the inspired translation of the Book of Genesis. "And Adam called upon the name of the Lord, and Eve also, his wife, and they heard the voice of the Lord From the way towards the garden of Eden, speaking unto them, and they saw Him not for they were shut out from his presence. And He gave unto them commandment, that they should worship the Lord their God, and should offer the firstlings of their flocks, for an offering unto the Lord. And Adam was obedient unto the commandment of the Lord.
And after many days an angel the Lord appeared unto Adam, saying Why dost thou offer sacrifices unto the Lord? And Adam said unto him, I know not, save the Lord commanded me. And then the Angel spake, saying, This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent, and call upon God in the name of the Son for evermore.
And in that day the Holy Ghost fell upon Adam, which bore record of the Father and the Son, saying, I am Jesus Christ from the beginning, henceforth and forever, that as thou hast fallen, thou mayest be redeemed; and all mankind, even as many as will.
And in that day Adam blessed God, and was filled, and began to prophesy, concerning all the families of the earth: blessed be the name of God for my transgression, for in this life I shall have joy, and again in my flesh I shall see God.
And Eve, his wife, heard all these things, and was glad, saying, were it not for our transgression, WE SHOULD NEVER HAVE HAD SEED, and should never have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient. And Adam and Eve blessed the name of God; and they made all things known unto their sons and their daughters."
70. The prophet Enoch also reveals the same doctrine in his celebrated discourse on the subject of the gospel, as revealed to Adam after he was driven out from the garden of Eden. "And Enoch continued his speech, saying, The Lord which spake with me, the same is the God of Heaven, and He is my God and your God, and ye are my brethren; and why counsel ye yourselves, and deny the God of Heaven?
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The heavens hath He made: the earth is His footstool, and the foundation thereof is his: behold He hath laid it; an host of men hath He brought in upon the face thereof. And death hath come upon our fathers: nevertheless we know them, and cannot deny; and even the first of all we know, even Adam. For a book of remembrance we have written among us, according to the pattern given by the finger of God: and it is given in our own language.
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And as Enoch spake forth the words of God, the people trembled, and could not stand before his presence: and he said unto them, BECAUSE THAT ADAM FELL WE ARE: and by his fall came death; and we are made partakers of misery and woe. Behold Satan hath come among the children of men, and tempteth them to worship him; and men have become carnal, sensual, and dev[i]lish, and are shut out from the presence of God. But God hath made known unto my fathers, that all men must repent.
And He called upon our father Adam by his own voice, saying, I am God: I made the world, and men before they were. And He also said unto him, If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized even by water, in the name of mine Only Begotten Son, which is full of grace and truth, which is Jesus Christ, the only name which shall be given under Heaven, whereby salvation shall come unto the children of men; ye shall ask all things in His name, and whatever ye shall ask, it shall be given.
And our father Adam spake unto the Lord, and said, Why is it that men must repent and be baptized by water? And the Lord said unto Adam, Behold I have forgiven thee thy transgressions in the garden of Eden. Thence came the saying abroad among the people, That Christ hath atoned for original guilt, wherein the sins of the parents cannot be answered upon the heads of the children, for they are whole from the foundation of the world.
And the Lord spake unto Adam, saying, Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good. And it is given unto them to know good from evil: wherefore, they are agents unto themselves, and I have given unto you another law and commandment: wherefore teach it unto your children, that all men, everywhere, must repent, or they can in no wise inherit the kingdom of God; for no unclean thing can dwell there, or dwell in His presence; for in the language of Adam, Man of Holiness is His name; and the name of His Only Begotten, is the Son of Man, even Jesus Christ, a righteous Judge which shall come.
I give unto you a commandment to teach these things freely unto your children, saying, That, inasmuch as they were born into the world by the fall which bringeth death, by Water, and Blood, and the Spirit which I have made, and so become of dust a living soul, even so, ye must be born again of Water, and the Spirit, and cleansed by blood, even the blood of mine Only Begotten, into the mysteries of the kingdom of Heaven; that ye may be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory: for by the water ye keep the commandment; by the Spirit ye are justified; and by the blood ye are sanctified, that in you is given the Record of Heaven--the Comforter--the Peaeable [Peaceable] Things of immortal glory--the Truth of all things--that which quickeneth all things, which maketh alive all things--that which knoweth all things, and hath all power, according to wisdom, mercy, truth, justice, and judgment.
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And now, behold, I say unto you, this is the plan of salvation unto all men: the Blood of mine Only Begotten which shall come in the meridian of time. And behold, all things have their likeness, and all things are created and made to bear record of me, both things which are temporal, and things which are spiritual; things which are in the heavens above, and things which are on the earth; and things which are in the earth, and things which are under the earth, both above and beneath: all things bear record of me.
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And it came to pass, when the Lord had spoken with Adam, our father, that Adam cried unto the Lord, and he was caught away by the Spirit of the Lord, and was carried down into the water, and was laid under the water, and was brought forth out of the water: and thus he was baptized, and the Spirit of God descended upon him: and thus he was born of the Spirit, and he became quickened in the inner man: and be heard a voice out of Heaven, saying, Thou art baptized with fire, and with the Holy Ghost. This is the Record of the Father, and the Son, from hence. forth and for ever. And thou art after the order of Him who was without beginning of days or end of years, from all eternity. Behold, thou art one in me--a son of God; and thus may all become my sons, Amen."*
71. From all these quotations we learn, that if it had not been for the fall of our first parents, they never could have had mortal children. Eve said, "Were it not for our transgression, we should never have had seed." Enoch said, "Because that Adam felt we are." Lehi said, "Adam fell that men might be." The Lord said to Adam:--"Inasmuch as thy children are conceived in sin, even so, when they begin to grow up, sin conceiveth in their hearts." And again, the Lord said in relation to these children, "They were born into the world by the fall which bringeth death, by Water, and Blood, and the Spirit which I have made, and so be. come of dust a living soul." The "Water and Blood," properly united, form the flesh and bones of an infant; the spirit from Heaven, uniting with the "Water and Blood," animates the body, and thus it becomes "of dust a living soul."
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72. Adam said, "Blessed be the name of God for my transgression, for in this life I shall have joy, and again in my flesh I shall see God. And Eve, his wife, heard all these things and was glad, saying, were it not for our transgression, we should never have had seed, and should never have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient." How great reason had our first parents to bless and praise God that he had made and placed the tree of knowledge in a position where they could eat of it; for though they brought upon themselves the penalty of their disobedience and were placed, with their posterity, in a state of suffering, yet it was far better for them to endure the suffering, and even to die, than to have remained in the state that they were in before the fall. Indeed, it would have been better for them to have suffered a hundred-fold more than what they did, than to have always remained in a state of profound ignorance of good and evil--than to have forever been in a state incapable of knowing or appreciating joy or happiness--a state, wherein the idea of justice and mercy could never have entered into their hearts. It was not the design of the Lord that man should remain in such depths of ignorance. Well might Adam and Eve bless God for their transgression; for all the sufferings that they endured in consequence of it were not worthy to be compared with the infinitely important knowledge gained, and the joys which flowed through that knowledge. Christ was considered, as a "Lamb slain from the foundation of the world," to atone for the original sin of Adam. Therefore, by his transgression, he obtained knowledge indispensably necessary to his exaltation and happiness; and by the atonement his sin was forgiven, and he restored to the favor of God, possessing the requisite qualifications to enjoy his redemption, and the society of beings who knew good and evil. "The Lord God said, Behold the man is become as one of us, to know good and evil." (Gen. 3:22) God and the heavenly host had attained to the knowledge of good and evil, and therefore they were capable of enjoying happiness and judging righteously according to the principles of right and wrong, justice and mercy. Adam, by his transgression, had become like one of the Gods to know good and evil. Now can it be supposed, for a moment, that the Lord did not wish Adam to become like himself? Was He not desirous that he should learn how to distinguish between that which was good, and that which was evil? Or did He design that man should forever be deprived of that information which alone could give him joy? Was not the only Begotten Son willing, even before the world was made, to be sent forth in the meridian of time to suffer and die, in order to atone for a transgression which would place Adam in the same condition as the Gods in respect to good and evil? The Son did not consider death to be too great a sacrifice, in order that man might be raised from the very depths of ignorance and be placed on an equal footing with the Gods, as far as it regards good and evil and all their accompanying consequences.
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73. It is true, if the Saviour had not proposed to die to atone for Adam's sin, then there would have been no way of forgiveness; and justice would have consigned Adam to endless misery and banishment from the presence of his Father, without any hopes of the resurrection of his body, or a redemption of his spirit from the power of the Devil: hence, if God had not contrived a plan of redemption it would have been better for Adam not to have fallen; it would have been better for him to have remained in profound ignorance of good and evil, happiness and misery, than to have been miserable forever, like the fallen angels. But God having devised a plan of Redemption, it was far better for Adam to transgress and suffer the penalties of that transgression for a season, than to remain in a state, wherein he could never know good and evil, like the Gods--wherein he could never appreciate the happiness of heaven, or know the joys of eternal life--wherein he could not understand the nature of justice and mercy, of right and wrong--wherein he could never be entrusted with any authority, or power, or rule over beings who were in possession of this superior knowledge--and wherein he could never have had children, and therefore, the great family of spirits in Heaven would have been disappointed in their anxious longing expectations to receive bodies. Therefore, I lift up my heart in praise and thanksgiving before the Lord; yea, I bless God with all my soul, that our first parents did transgress, and bring suffering, and misery, and death upon the world; for, because of this transgression my spirit has been permitted to come from heaven and enter a tabernacle of flesh and bones--because of this transgression, I am permitted to know, in this life, good and evil, joy and misery, justice and mercy, love and hatred--because of this transgression, I learn by experience things which I never could have learned in any other way--because of this transgression, I shall know and appreciate the joys of my redemption; I shall enjoy the words of eternal life in this world, and the fulness of eternal life in the world to come.
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74. There was another tree in the garden of Eden whose fruit possessed qualities of an opposite nature to that of the tree of knowledge. It was called "the Tree of Life." This tree was calculated to produce endless life; it would change mortality into immortality, as may be seen from the following passages:--"And the Lord said, Behold the man is become as one of us, to know good and evil; and now, lest he put forth his hand and take also of the tree of life, and eat, and live forever: therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So He drove out the man; and He placed at the east of the garden of Eden Cherubims, and a flaming sword which turned, every way, to keep the way of the tree of life." (Gen. 3: 22--24.) If our first parents, after having transgressed, and become subject to death, had been permitted to eat of that, the consequences would have been of the most fearful nature, and they would have been ruined forever. The act would not only have affected man, but it would have affected God; His word would have been void, for the sentence of death had already passed, and they were told that they should "surely die." The fruit of the Tree of Life would have caused them to live forever, and God's word would have failed: not only so, but they would have lived forever in misery; for the plan of salvation which was to be brought about by the shedding of blood or by the death of the Saviour, would have been frustrated. If Adam had placed himself in a condition that he could not die, his children would have been placed in the same condition also; (that is, providing that it was possible for him to have begotten children of flesh and bones under such circumstances;) hence, the Messiah, according to the flesh, could not have died: forasmuch as all the children would have been immortal, His fleshly body would have been immortal also and without blood; thus, there could have been no atonement by the shedding of blood. Therefore, man would have remained in his fallen state forever. being subject to the Devil who had overcome him, being dead spiritually without any possibility or hopes of recovery, being miserable forever like the fallen angels. It is very doubtful, whether our first parents, if they had partaken of the tree of life after the fall, could have brought forth children of flesh and bones; blood which is essential to the organization of fleshly bodies, would have been irradicated [sic] from their systems. Therefore, the Lord, knowing the evil consequences which would follow, if they partook of the Tree of Life, carefully guarded the same by Cherubims and a flaming sword.
(To be continued.)
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CELESTIAL MARRIAGE.
(Continued.)
If the plurality of wives be a Divine institution, why did not the Lord make more than one female for Adam? Because one was sufficient to commence the work of peopling this creation. The Lord generally accomplishes His work through prescribed and fixed laws. The law of generation is the fixed and established method by which males and females have been organized out of the dust, during the last six thousand years. Before this law could take effect, it was necessary that the immortal bodies of the first pair should be formed in a different manner from that of the mortal bodies of their offspring. The first pair being formed by the immediate agency of the Almighty, all others could be formed through the general and fixed laws of generation.
God had power to have formed all the inhabitants of the earth in the same way that He did the first pair, but His wisdom dictated their formation by another law. He had power to have formed a great number of females for Adam, but His wisdom dictated the formation of only one as being sufficient to commence the great work of the multiplication of the human species.
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But does not Jesus, when refering [sic] to the union of Adam and Eve, as one flesh, convey the idea that no man was to have more than one wife? No: Jesus was speaking of the Jewish nation, who had been accustomed to give bills of divorcement and put away their wives; He was showing them that Moses suffered such bills to be given, because of the hardness of their hearts; "but from the beginning it was not so." He told them that it was unlawful for them to put away their wives except for the cause of fornication. He "said unto them, Have ye not read, that He which made them at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh? Wherefore they are no more twain but one flesh. What, therefore, God hath joined together, let not man put assunder." (Matthew 19: 4, 6.) Jesus here vindicates the sacredness and perpetuity of the marriage covenant. He shows that the husband and wife are no more twain but one flesh. What are we to understand by two becoming one flesh? Does it mean that the male and female lose their identity as persons? By no means. Such a circumstance never happened in any age of the world. Does it mean that they become one merely in their thoughts, affections, and minds? No; it says they twain shall be one flesh: mark the expression, "one flesh," not one mind. But how can this be possible? Answer: By the sacred covenant of marriage, the woman freely and voluntarily gives herself to the husband; she no longer is her own, neither does she belong to her parents, or to any one else; she has surrendered herself wholly to her husband; she is his helpmate; his wife; his property; his flesh, just as much as the flesh of his own body is his: hence, Paul says, "So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it." (Eph. 5:29.) Although she still maintains her identity as a distinct personage, yet she belongs to another, and not to herself; she is his flesh and his bones. He, therefore, that will divorce his own flesh and his own bones, "saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced, committeth adultery." (Matthew 5: 32.) Now, a man that will cause his own wife which is, by marriage, his own flesh, to commit adultery, will be considered as an adulterer himself, and will be judged and condemned with adulterers; for in him is the greater sin, because he compelled his own flesh to commit adultery, by putting her away. And if he should marry, after having put her away, it would be adding sin to sin; for, after having forced his wife to commit adultery, he would now actually commit adultery himself. Hence, Jesus says, "Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery." (Matthew 19:9.) Thus it will be seen, that a man who unlawfully divorces his wife, al though he may remain unmarried, commits a sin equal to that of adultery, for he "causeth her to commit adultery;" and if he marry while in this great transgression, he, of course, would marry contrary to the will of God, therefore, God would have nothing to do in joining him to another, consequently his marriage not being of Divine appointment, would be considered illegal, and therefore adulterous, like all other marriages wherein the authority of God is not recognized.
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Some may pretend to say that if it be considered adultery to marry another, after having unlawfully divorced a wife, then it would be considered adultery to marry another without a divorce, having two or more at the same time. But these two cases are entirely distinct and different in their nature. In the first case, a man before he marries another is under great transgression, having unlawfully put away his wife and caused her to commit adultery. While under this great transgression, God will not suffer him to be made one flesh with another; and if he marry, he marries independent of the authority of Heaven, and therefore commits adultery. But in the second case, if he marry another when he is not under transgression, through the consent of his first wife, and under the Divine sanction, and by Divine appointment and authority, as the holy Patriarchs and Prophets did, he does not commit adultery. Neither Jesus nor his apostles, have ever represented a person to be an adulterous man for marrying two wives and living with them, as had been practiced by holy men in all previous ages. Such a practice was never condemned. Jesus did not say that Moses suffered a plurality of wives because of the hardness of their hearts, and that it was not so from the beginning. No. He said directly the reverse. It was for putting away wives, and not for taking wives, that Jesus condemned them. This putting away of wives was not only condemned under the Gospel, but it was considered a great evil hundreds of years before Christ. Hear the testimony of the Prophet Malachi: "Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. For the Lord, the God of Israel, saith that He hateth putting away." (Mal. 2: 15, 16.)
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As it was considered a very great evil for a husband to put away his wife, so, likewise, it was very sinful for a wife to put away her husband. Jesus says, "If a woman shall put away her husband, and be married to another, she committeth adultery." (Mark 10: 12.)
In addition to the sense already illustrated, a husband and wife become one flesh in another respect. They not only become one flesh by the wife's giving herself wholly to the husband, but originally the woman was actually made out of the bone and flesh of Adam. The Lord in forming a wife for Adam did not see proper to construct her entirely out of the ground, but He took one of Adam's ribs, and, connecting with it the necessary materials, formed a woman, and brought her to the Man; this curious circumstance caused Adam to exclaim, "This is now bone of my bone, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh." (Gen. 2: 23, 24.) The Woman, therefore, by creation was originally part of Man; the marriage ordinance, being instituted to restore to man that part which was taken from him, without which he could not be perfect. When the bone or rib, taken from him, was restored in the form of a female and wife, he could, with all propriety, say that they were one flesh.
That this saying was not only applicable in the case of the first pair, but to all others who should afterwards be married by divine appointment, is evident from the declaration that a man, for this very cause, should leave Father and mother and cleave unto his wife, and they should be one flesh.
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But there is still an additional sense wherein the husband and wife become one. They become one flesh in their children. The flesh of both father and mother becomes amalgamated in one in each of their offspring. Here is a union of the flesh of the father with that of the mother that can never be separated--a union of the flesh of two in one body--a union as perfect as that of Adam's rib before it was extracted from his body--a union that no power but death can dissolve--a union that will be eternal after the resurrection. Hence the husband and wife become one flesh in their children eternally. The union of husband and wife, therefore, should be as inseparable as their own flesh and bones incorporated in their children; it should be as eternal as the immortal bodies of their children after the resurrection. No wonder, then, that the Lord "hates putting away:" it is a violation of the eternal covenant of marriage; it is the overthrowing of the great foundation of eternal kingdoms: it is the destruction of an endless increase of posterity, and the rejection of the grand Patriarchal and Family order of the Heavens; it is the severing assunder [sic] of that which God has joined together for eternity--the rending in twain of his own flesh and his own bones which God had united to be one forever; and in fine, it is the rejection of the Woman--"the glory of the Man"--the only means that God has ordained for the peopling of Worlds--the only stepping stone to an endless increase of dominions--the only medium of an endless continuation of am. mortal lives. What, therefore, God has joined together as one flesh, let no human authority dare put assunder [sic].
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But does not the saying, that "they twain shall be one flesh," indicate that God did not design more than two to become one flesh? No: it conveys no such idea. Jesus says, "I and my Father are one." (John 10: 30.) Now this saying did not prevent others from becoming one with the Father and Son; it was just as possible for three, or four, or a hundred, or any other number of his disciples, however great, to become one with Jesus and His Father, as it was for they twain to he one. Indeed, Jesus prays to the Father to make all his disciples one, even as they were one. Therefore because a man becomes one flesh with one wife, it does not prevent him from becoming one flesh with a second. When Jacob became one flesh with Leah, it did not prevent him from marrying Rachel, and Bilhah, and Zilpah, and from becoming one flesh with each of them. Each of the latter three were as much his as the first. The flesh of Jacob and Rachel was incorporated as one in the bodies of Joseph and Benjamin, as much as the flesh of Jacob and Leah was in Judah and Simeon. If it could be said of Jacob and Leah, that "They twain shall be one flesh," the same saying could be applied, with equal propriety, to Jacob and Rachel--to Jacob and Bilhah--to Jacob and Zilpah; or, if he had been paired with seven hundred wives, as Solomon was, it would have been equally applicable to each pair.
In the writings of the New Testament, we have no particular instances mentioned of the plurality of wives, and from this circumstance, some have supposed that such a practice did not exist; but we reply, that there are several books of the Old Testament, also, wherein no instances of such a practice, are recorded, and yet it is well known that such an order was in existence. Therefore, because the writers of the New Testament have failed to mention instances, is no evidence whatever against the continuation of that divine institution. Why should some sixteen or eighteen of the inspired writers of the Old Testament be entirely silent in regard to a practice which existed under their immediate notice? The silence of the eight writers of the New Testament is no more proof against the existence of the plurality custom under the Christian dispensation, than the silence of double that number of writers, is against its existence under former dispensations.
1:6:92-93
It is supposed by some, because the term wife, instead of wives, is used in the New Testament that no Christians had more than one. But no such inference can be justly drawn on that account. For who does not know that the greatest majority of the Old Testament writers, have used the term wife in the singular number as well as those under the gospel? There were many people under every dispensation, who had but one wife; and for this cause, instructions were most usually given in terms and language, suited to the general condition of the people, taken as a whole. When Moses gave laws concerning domestic relations, he most generally used the term wife, instead of wives, knowing that, in the most of cases, the laws regulating one wife, would be equally applicable to a plurality. Hence, he uses the singular number in his instructions in relation to a divorce: the came language is used against coveting a neighbor's wife; and yet these laws were designed to take effect among polygamists, as well as among families practicing the one wife system. Many other laws were applicable to both systems, and yet Moses uses the singular term instead of the plural. This same custom continued among the writers after Moses; and it was very seldom that the term wives, in relation to individual families, was used, unless in regard to some circumstance or event which especially required the language to be in the plural. The New Testament writers, in giving rules and regulations for the government of families, have followed the same custom as those who preceeded [sic] them, using the singular number, considering that what was applicable to one wife was, in most of cases, applicable to a plurality. This method of expressing themselves, therefore, is not the least evidence against the existence of this order of things among Christians. Indeed, we know, that if the Jewish nation kept their law in relation to the childless dead, there must have been thousands of polygamists among them when Christianity was introduced into their midst.
1:6:93
The object of marriage, as has been abundantly proved, is to multiply the human species and instruct them in every principle of righteousness that they may become like God, and be one with Him, and inherit all the fulness of His glory. This being the real object of marriage, a question naturally arises have the wicked the same right to the blessings of a numerous posterity, under this divine institution, as the righteous? We answer, that they have not. And we shall now proceed to show from the scriptures that the Lord has made a great distinction in regard to this thing, between the wicked and the righteous.
First, We have no example of the wicked ever being married by divine authority. Where have we an instance of this kind? We have abundance of instances where the wicked have been married; but were these marriages by divine appointment? Were they joined together of God? Were the ministers who officiated directed by revelation to join them together as one flesh? We have no instance of the kind in the divine oracles. It is true, the scriptures tolerate such a practice, the same as God has tolerated the illegal marriages, during the last seventeen centuries, and the same as He tolerated the law of divorce among the Israelites, because of the hardness of their hearts. He has suffered the wicked to marry, according to human laws, and human authority in order that mankind might not become extinct, the same as he suffered the children of Jacob to sell their younger brother to the Ishmaelites in order that they might not become extinct by the famine. There are many things that God permits because of the hardness of the hearts of mankind, that they will be condemned for in the day of judgment. Joseph's brethren were condemned for their acts, but God caused good to result therefrom; this, however, did not clear them from their guilt. So it is in regard to those who have ventured to marry without divine authority, God will cause good to result from the same in the preservation of the human species upon the earth, but the nations of the wicked who have thus violated that divine institution, will be cast into hell, and will lose the blessings and privileges of the righteous who have married by divine authority. Therefore, the fact that God does not join the wicked in marriage, is an evidence that they have not the same privileges as the righteous in this holy matrimonial ordinance.
1:6:93-94
Secondly, why does not God approbate the marriages of the wicked equally with the righteous? Because by their wickedness, they not only bring damnation upon themselves, but upon their children also. The chil[d]ren seeing the wicked practices of their parents, would be very likely to follow their evil footsteps. We see this most abundantly exemplified, not only in wicked families, but among wicked nations. The nations who formerly inhabited the land of Canaan were unworthy of the ordinance of marriage or of posterity, because their children beheld the wicked examples of their parents and became worse and worse until their iniquity was full, when the Lord in order to put a stop to their unlawful marriages, and the multiplication of evil doers, was compelled to destroy husbands, and wives, and children to the number of many millions. Hear what the Lord said to the children of Israel, concerning them, "But of the cities of these people, which the Lord thy God doth give thee for an inheritance thou shalt save alive nothing that breatheth: but thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the Lord thy God hath commanded thee; that they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the Lord your God." (Deut. 20: 16, 17, 18.) When Abram first came into that land the Lord told him that their iniquity was "not yet full." (Gen. 15.) But some four or five centuries after this, through the evil practices of their fathers, the children had become fully ripened in sin. and had filled up the measure of their cup. And to prevent the earth from being overrun with this evil race, and corrupting Israel with their abominable practices, it was necessary to utterly destroy every soul that breathed. Instead of the Lord's considering these nations fit to marry He did not consider them worthy to live or their children either, Therefore He destroyed them, and gave their land to His people, and promised them, on conditions of righteousness, that He would greatly bless their land, and increase their flocks and herds, and their riches and substance Moses said unto them "The Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord aware unto thy fathers to give thee." (Deut. 28: 11)
1:6:94
Israel, then, because of righteousness was considered worthy to be blessed with an increase of children, to be multiplied exceedingly, and become as the sands upon the sea shore innumerable; but they were considered worthy of this blessing only on conditions of righteousness: for if they turned away from the Lord, they would be no better qualified to save their children, than other nations. Should they forsake righteousness Moses said that they also should be visited with every kind of plague and curse; and among other calamities he says," Ye shall be left few in number, whereas ye were as the stars of heaven for multitude." "And it shall come to pass that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to nought." (Deut. 28: 62, 63.) Here then we see, that it is a cause of rejoicing with the Lord to multiply the righteous, and to diminish the wicked. Multiplication, therefore, was originally only designed for the righteous; hut the wicked have presumed to take this blessing to themselves, and have thus been the instruments in bringing hundreds of millions into the world which God is obliged from time to time to cut off and send to hell in order that the world may not be brought wholly under their dominion, and the curse devour the whole earth as in the days of Noah.
The angels who kept not their first estate are not permitted to multiply. Why? Because of their wickedness. If granted this privilege, they would teach their offspring the same wicked malicious principles by which they, themselves. are governed; they would teach them to fight against God, and against every thing else that was good, and great, and glorious. This would not only make all their offspring miserable, but it would greatly enlarge the dominions of darkness; and to prevent all these great calamities and evils, God has wisely ordained to withhold marriage and increase of posterity entirely from them.
1:6:94-95
God is angry and displeased with wicked then and nations, as well as with the fallen angels, and though he suffers them to marry and to multiply, yet He will bring them to judgment for these things; and will punish them for bringing posterity into the world in all their corruption and wickedness: He will punish them with a double punishment, not only for their own evil deeds, but because they have taught their children the same. Their children must suffer as well as they, because their parents ventured to marry in unrighteousness. They and their children in all their generations are preparing themselves for the society of the fallen angels; and with them they will dwell, and like them, they will be placed in a condition where they can no more be permitted to multiply. Having once married in unrighteousness and brought eternal ruin and misery upon their seed, the Lord will no longer suffer them to enlarge their dominions of wickedness, and entail unhappiness and wretchedness upon immortal souls. They have forfeited all right to wives or the law of increase, by their abuses of these things here in this life.
1:6:95
When Noah and his sons were building the ark all the nations of the earth were marrying and giving in marriage, but their marriages were all illegal and they only multiplied their posterity to be cut off and to perish out of the earth. God did not sanction their marriages, neither was he pleased with them or their children. Noah and his sons were the only persons worthy of wives or children; they alone had a divine right to marry; and they alone had any legal claim on the Lord in behalf of their children. The roost of the people in the days of the patriarchs had turned away from the true God to the worship of idols, consequently the marriages of all such were unauthorized, and their illegitimate children were multiplied upon the earth to curse the earth with the idolatry of their fathers. David says that "the wicked shall be turned into hell, and all the nations that forget God." Can we then, for one moment, suppose that God is pleased with the multiplication of the wicked? Does it please God to have the wicked marry, when, in so doing, they only increase the number who must be cast into hell? Far be it from us to impute such wickedness to God. That which God requires of the wicked. in the first place, is, to repent and become righteous, and then to marry and multiply a righteous posterity upon the earth: and if they will not do this, it would be far more tolerable for them in the day of judgment, if they would remain unmarried, for then they alone would suffer; but to be the instruments of bringing their own children to eternal ruin will greatly add to their torments. Who can, then, for one moment, believe that the wicked have equal privileges with the righteous in the divine institution of marriage? Who can, with the word of God before them, believe that the wicked ought to multiply upon the earth and raise up candidates for the devil's kingdom? No person can believe this, who believes the Bible.
Hear what the prophet Isaiah says, concerning the children of the wicked: he declares, "The seed of evildoers shall never be renowned. Prepare slaughter for his children, for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities." (Isa. 14: 20, 21.) Now would it not be far better for them not to marry than to be the means of bringing both temporal and eternal judgments upon their children. God is certainly not pleased with their increase, or else He would not prepare slaughter for their children to prevent them from filling the world with cities; if He were pleased with their increase, the more cities they filled the better.
1:6:95-96
The Psalmist, in speaking of both the righteous and the wicked says, that "Such as be blessed of Him shall inherit the earth; and they that be cursed of Him shall be cut off." And again he says, "He (the righteous) is ever merciful and lendeth; and his seed is blessed. Depart from evil and do good; and dwell forevermore. For the Lord loveth judgment and forsaketh not his saints: they are preserved forever: but the seed of the wicked shall be cut off. The righteous shall inherit the land and dwell therein forever." (Ps. 37.) Thus we can see what the design of the Lord is in regard to the seed of the wicked: they are to utterly perish out of the earth. Not so with the righteous; God has promised that they shall not only inherit the earth in this life, but they shall "dwell therein forever."
1:6:96
In a former part of this treatise, it was shown that adulterers forfeited their lives in ancient times, the reason was because they were not considered worthy of wives or children to perpetuate their names among the righteous; and being unworthy of these blessings, they were unworthy of life; hence, they were commanded to be destroyed that they might not transfer their wicked examples to a rising generation. And God was so displeased with adulterers that He prohibited their posterity from the enjoyment of the blessings of His people. Hence, it is said, "A bastard shall not enter into the congregation of the Lord; even to his tenth generation shall he not enter into the congregation of the Lord." (Deut. 23: 2.)
The Jews, as a nation, were adulterers at the time Christianity was introduced among them. Jesus calls them an "adulterous generation." Consequently they had forfeited all right and title to raise up seed unto Abraham. They pretended to be Abraham's seed, but they had forfeited that title by their wickedness and adulteries: therefore, "Jesus saith unto them, if ye were Abraham's children, ye would do the works of Abraham." "Ye are of your father, the devil, and the lusts of your father ye will do." (John, 8: 33, 39, 44.) Being the children of the devil, they had forfeited all right to the divine institution of marriage. Instead of its being pleasing to God for them to pretend to be Abraham's children and to multiply and spread forth their posterity, Jesus said unto them, "Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in the which they shall say, Blessed are the barren. and the wombs that never bare, and the paps that never gave suck. Then shall they begin to say to the mountains, fall on us; and to the hills, cover us." (Luke 23: 28, 29, 30.) They had forfeited the blessings of wives and children, and even of life itself, because they were an "adulterous generation," and full of all manner of wickedness. God would sooner of the very "stones raise up children unto Abraham," than to have such wicked characters undertake to marry and multiply. Who then cannot perceive that God makes a very great distinction between the wicked and the righteous in regard to marriage and the multiplication of the human species? Those blessings were originally intended for the righteous, and for the righteous only, but the wicked have stepped forward to their own condemnation, and claimed the privileges of the righteous; bringing temporal and eternal judgments upon their generations. Hence, that which is a blessing to the righteous, will prove a cursing to the wicked. The ark of God while it remained among the righteous brought blessings and glory, and honor, and great joy; but when it was taken by the Philistines, who had no business with it, it brought cursing, and plague, and desolation, and death upon their numerous hosts. So will God punish the wicked for daring to claim a divine institution, which was only intended for the righteous.
(To be continued.)
CONTENTS.
The Pre-Existence of Man 81
Celestial Marriage 89
WASHINGTON CITY, D. C.
EDITED AND PUBLISHED BY ORSON PRATT,
at $1 per annum, invariably in advance.
THE SEER.
All ye inhabitants of the world, and dwellers on the earth, See Ye, when He lifteth up an Ensign on the Mountains. --Isaiah xviii, 3.
Vol. 1. July, 1853. No. 7.
THE PRE-EXISTENCE OF MAN.
1:7:97-98
(Continued.)
75. As the children of Adam were conceived in sin, and born into the world by the fall, they became subject to the same penalty, inflicted upon Adam, that is, they became subject to death, as saith the Apostle Paul, "By one man sin entered into the world, and death by sin." (Rom. 5: 12.) Also, in another passage, he says, "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." (1 Cor. 21, 22.) These passages clearly prove that the sin of Adam brought death upon all his posterity. Was it just that all of Adam's children should suffer death because of his sin? Or did death come upon the children, not because justice required it, but as a natural result, following Adam's sin which could not be avoided? Misery and woe are frequently entailed upon posterity by the wickedness of parents. Diseases, contracted by the licentious conduct of parents, become hereditary, and are transferred to the children for many generations. Now the parents who, by their sins, brought upon themselves misery and wretchedness, suffer the penalty of their own doings as a matter of justice; they have been unvirtuous and sinned, justice punishes them with loathsome painful diseases: these diseases are inherited by the children; they suffer in body equally with the parents. No one will pretend to say, that justice requires the children to suffer; that these aggravating complaints are justly inherited: no one would, for one moment, suppose that justice could not be magnified nor exercise its claims, unless the children were afflicted for their parents sin. All would, at once, say that the sufferings of the children were unjustly inflicted, as a consequence of the sin of the parents; a consequence too, which could not well be avoided. So likewise, death came into our world by the transgression of our parents; they justly suffered that calamity; but death became hereditary. Adam transferred death to his posterity, not for any sin that they had committed, but as a consequence of his own sin. Adam was the means of their suffering death unjustly, as the legitimate consequence of his own sin. Justice, therefore, does not demand that any of the posterity of Adam should die, because of his sin. Justice demanded that Adam only should die. But the posterity of Adam do suffer death, not because justice requires it, but because death is hereditary, and follows as a natural result of the fall, in the same manner, as certain diseases are unjustly inherited by children, as a natural result of the licentiousness of their parents.
1:7:98
76. Adam not only was to receive a temporal death or a dissolution of body and spirit, but he became dead spiritually; he was banished from the garden of Eden and from the presence of the Lord; he became subject to the will of the Devil by whom he had been overcome; he was dead as to every thing pertaining to righteousness or happiness; no act of his could ever atone for his sin; no plan that he could devise would ever enable him to recover himself from his lost and fallen state; no scheme that he could form would reorganize his body from the dust and bring it up from the grave. To dust his body must return, there, for aught he knew, to sleep the eternal sleep of death. No sound of redemption was at first sounded in his ears; no tidings to kindle a ray of hope within his breast: the darkness of despair sat coldly on his brow, while a never ending future opened its horrible gates to his hopeless vision. Death sat enthroned in his mortal tabernacle--and the spirit must be torn from its earthly covering, and bound in everlasting chains of darkness under the dominion of the fallen angels. The death passed upon Adam, then, was an endless death of both body and spirit--the body to moulder in dust to rise no more--the spirit to dwell in endless darkness and misery. This was the penalty, when considered separate and apart from the atonement.
1:7:98-99
But this is not all. Both a temporal and spiritual death was inherited by all his descendants. And if God had not provided a plan of redemption, all mankind would have been miserable forever, because of the consequences entailed upon them by the sin of their first parents; their misery and wretchedness would have been as great as though they themselves had committed the sin. Their spirits, though pure and innocent, before they entered the body, would become contaminated by entering a fallen tabernacle; not contaminated by their own sins, but by their connection with a body brought into the world by the fall, earthly, fallen, imperfect, and corrupt in its nature. A spirit, having entered such a tabernacle, though it may commit no personal sins, is unfit to return again into the presence of a holy Being, unless there is an atonement made; hence, without an atonement all infants would have been endlessly lost, because of the natural consequences of Adam's sin. It is true, justice would not demand, that any spirit should suffer because of the sins of its parents, but the first parents brought this endless death of body and spirit upon their offspring unjustly, as a natural evil resulting from the fall that could not he otherwise. They suffer it, not as a penalty for Adam's sin, but as an infant suffers disease inherited through the unvirtuous conduct of its progenitors. If it should be supposed, however, that the spirits, being innocent, were forbidden to leave their habitation, and come down and enter into fallen tabernacles, under the penalty of spiritual death; and if it should also be supposed, that these spirits, being agents, came in violation of the law, then the nature of' the foregoing reasonings would be, in some measure, changed, and each one would suffer, if it were not for the atonement, an endless spiritual death as a result of his own disobedience to the commandment not to enter a fallen tabernacle. But as there is no account of any such law being enacted, intended as a warning to spirits not to defile themselves by entering a fallen body, it therefore, must be concluded, that the death of both spirit and body are hereditary evils, entailed unjustly upon us by our first parents. These hereditary sufferings give us a knowledge of evil, the same as partaking of the forbidden fruit gave Adam a knowledge of the same principle. These hereditary sufferings also give us a knowledge of justice, in the same manner as Adam learned the nature of justice by suffering for his own transgressions. Adam caused his offspring to partake of the bitter unjustly, and without their consent or agency, and they thus learn the nature of misery; while he, himself, learned the nature of bitter or misery justly as a penalty for his own sin.
1:7:99
77. In the preceding paragraph, we have examined the doleful effects, resulting from Adam's sin, when considered without any reference to the atonement; from which it will be perceived, first, that Adam's sin placed him and his descendants under the captivity and power of the Devil, wherein all mankind became spiritually dead forever; having perished From that which is good, they became subject to the will of the Devil, and thus became lost eternally. Secondly, that Adam's sin shut all mankind out from the presence of God no more to return. Thirdly, that Adam's sin brought death into the world, even the death of the body, or in other words, an eternal separation of body and spirit, the body returning to dust to rise no more and the spirit remaining in chains of darkness to be happy no more. These fearful consequences resulted from the fall. Froth these consequences man could not redeem himself; the chains of everlasting darkness encircled him about, end he could not rend them assunder [sic]; he had lost all power and was in hopeless despair. But suddenly, a voice from on high penetrated the depths of eternal night with which he was surrounded; it was not the harsh voice of malicious fiends, grinning horribly at their captive victim: but it was the voice of mercy which broke harmoniously upon the ear; it was the voice of compassion which gently whispered, peace, to the despairing soul; it was the voice of hope--the voice of love--the voice of one bringing glad tidings of great joy--the voice of a compassionate Father, proclaiming Redemption through His Only Begotten Son. Despair fled away--Hope sprang up in the heart--Joy lighted up the countenance--and man by faith beheld himself redeemed through the death and sacrifice of the First Born; redeemed from that endless spiritual death which was entailed by the fall; his body redeemed from an endless sleep in the grave; his spirit redeemed from an endless subjection to the power of the Devil. He beheld, by faith, the body restored from the dust--the spirit restored to the body--mortality restored to immortality--and man restored to the pres[ence] of his Father. Thus we see, that "in Adam all die" temporally, spiritually, and eternally; and that "in Christ all are made alive," temporally, spiritually, and eternally, so far, at least, as the original sin is concerned.
1:7:99-100
78. Christ is the life and the light of the world. Without His atonement, no life nor light could have approached us; naught but eternal darkness, and death, and misery could have reigned. As all this misery came by the unrighteous acts of one man, even so, all the redemption, and light, and life, restored to the world, cants by one Being who was as "a Lamb slain from the foundation of the world." As the children of Adam had no agency in committing the original sin, even so, they are redeemed unconditionally, and universally from the effects of that sin, otherwise those effects would have never had an end. Redemption from the original sin was through Christ, that is, through free grace alone without works; no works were required of man in order that free grace might become effectual in his recovery from the effects of the sin of his first parents. None of the posterity of Adam, as a condition of redemption from that sin, are required to repent, or believe, or he baptized, or do any thing else; all conditions on the part of man, are entirely excluded. The atonement alone, without works, has made all mankind in their infant state, alive in Christ; hence the great wickedness of baptizing little children, for they are ready free from Adam's sin because of Christ. Baptism was instituted as one of the conditions through which remission of our own personal sins, is granted because of the atonement; but the atonement requires no baptism nor any other condition in order to remit the original sin or redeem us therefrom. The original sin was forgiven nearly six thousand years ago, or soon after it was committed; Adam was the one who committed the sin, and Adam was the one who obtained forgiveness of the same: the descendants of Adam are affected by that sin, but are not guilty of committing it; therefore they need no forgiveness, no faith, no repentance, no baptism for the remission of that sin: hence it is a solemn mockery before God to baptize little children; and God will not hold parents guiltless who suffer this abominable thing to be practiced in their families, and the Lord God will punish those men who practice this great wickedness in his name; for will the Lord receive at our hands that which he has not commanded? And will he suffer us to go unpunished, if we use his name in vain, and practice abominations in his name? Therefore, we say unto all such, let these evil practices cease from before the Lord, lest he smite you by the rod of his mouth, and by his wrath, and you perish out of the earth, and also from his presence.
1:7:100
79. Man, having learned good and evil by the fall, and having an atonement provided by which he became in his infant state innocent before God, was placed in a condition in which he could act for himself, either to do good or evil, and a probation was given him. Now, the Lord did not see proper to redeem man from the effects of the fall immediately; therefore, the time preceding death, became a probationary state, or a state of trial: laws were given to govern him, adapted to the nature and degree of his knowledge: he was commanded to do good and not evil; penalties were affixed to the laws given him. All mankind, as they grow up from infancy to years of accountability, transgress these laws and subject themselves to the penalty thereof, which is a second death. This second death will not be inflicted until all mankind are redeemed from the first death, and restored in their immortal state into the presence of their Judge, to be judged by the revealed law, according to their works, whether they be good or evil. Were it not that Christ suffered for the sins committed by the posterity of Adam, as well as for the original sin, no flesh that sins could be saved; for sin conceives in the hearts of all as they grow up to know good and evil. Therefore, if the atonement reached no further than the original sin, every soul who sinned against the second law would die a second spiritual death: he would again be placed in a condition without hope; he would again perish from that which is good and become miserable, both body and spirit, forever: it is true, his body would not return the second time to dust, but he would be banished the second time from the presence of his Judge, where both body and spirit would be miserable forever; where no ray of hope could ever break upon his mind. Such must have been the consequences, if the original sin was the only sin atoned for: under these circumstances, none but infants and those who died without knowledge enough to sin, could be saved. All the rest would be irrecoverably lost.
1:7:100-101
80. But Christ died, not only to redeem mankind from the original sin, but to redeem them from the penalty of their own individual sins, not unconditionally, but conditionally. Though Christ has suffered both body end spirit, the pains of all the human family to atone for all their sins, yet this atonement cannot take effect upon them, unless they believe in Him, repent of their sins, and are immersed in water in the name of the Lord Jesus for the remission of sins, and are confirmed by the laying on of the hands for the reception of the Holy Ghost, and continue in faithfulness unto the end; on such the second death wilt have no power. But power. But those who will not repent and who reject the plan of salvation, must suffer the penalty of the law even according to the decree which God hath made. Such will be punished with everlasting destruction from the presence of the Lord and from the glory of his power. But as God will reward and punish all men according to their works, whether good or evil, there will be different degrees of happiness and glory to answer the ends of the atonement, and different degrees of punishment and misery to answer the ends of justice. And thus the love, and mercy, and justice of God will be magnified before all the heavenly host and before all men.
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81. Redemption from the original sin is universal and unconditional; redemption from our personal sins is conditional. The first is brought about by free grace alone without works. The second is brought about by free grace through works. The former is a universal salvation; the latter is a salvation of those only who receive the gospel. Redemption from Adam's sin restores us back into the presence of God; redemption from our own sins retains us in the presence of God in a state of never ending happiness. Those who reject a redemption from the second death, will he compelled to receive a redemption from the first death. As Christ was lifted up by wicked men upon the cross, so shall wicked men be lifted up from the grave to stand before Him to be judged for all their wicked deeds. As Christ was judged and rejected by sinners, so shall sinners be judged and rejected by Him. Thus all things are planned in wisdom, in righteousness, and in holiness, for the redemption and happiness of man, and also for his damnation and misery; that mercy and justice may each have their claims, and God be perfect in all his attributes. How great and wonderful are the works of the Almighty, as displayed in the creation and government of man! What infinite wisdom is manifested in his redemption! How great the inducements held out to fallen man to reclaim and restore him to happiness! How merciful, and yet how just is the great Judge of all the earth, in meting out rewards and punishments, according to the works of men!
82. Having shown that man had a pre-existence in the heavens before the foundation of this world, that he was an intelligent moral agent, governed by laws, that he kept his first estate, that this earth was organized for his residence, wherein he had the privilege of being associated with a tabernacle or body, that this is the second estate, in which he encounters new trials under new conditions, which, if he overcomes, and keeps the higher laws, adapted to this state of being, will prepare him for a further advancement in the attributes and perfections of his Heavenly Father from whom he originated and by whom he was begotten, long anterior to his present existence; having shown that the fall was necessary that he might become like the Gods, knowing good and evil, and that redemption was necessary that he might know how to appreciate happiness, by its contrast with misery, we will next inquire into the nature, origen [sic], and extent of his capacities as a moral and intelligent being.
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83. First. What is the nature of the capacities of man? Man has the capacities of self-motion, of thinking, feeling, hating, loving, enjoying, suffering, remembering, reasoning, and many other qualities, too numerous to mention. Of all the qualities possessed by man, that of self-motion appears to us the most marvelous. All motions, excepting those of living beings, are said to be of a mechanical nature--that is, produced by matter's acting upon matter; all mechanical operations, in their origin, are the results of a living self moving force. The great laws of nature, themselves, are the results of this force. There is no other force in the universe. Those qualities which are called mechanical forces, gravitating forces, chemical forces, &c., are not forces, but only effects. The force which produces these effects is hidden from the view of mortals. A living, intelligent, self-moving force, is the origen [sic] of all the motions and laws of nature. Man has this capacity of self-motion, and exercises it to a small extent, in the moving of his limbs and body. But to enter into the investigation, in this treatise, of the nature of self moving forces in general, would be foreign to the subject under consideration. For further information upon this interesting though recondite principle, our readers are referred to our treatise, entitled Great First Cause, or the Self-Moving Forces of the Universe. The nature of thinking, remembering, and all the other capacities of man which we have named, are already familiar to the understanding of every one. No one will dispute, but what man possesses all these qualities.
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84. Secondly. Whence originated these capacities? When we speak of capacities we mean the original elementary capacities of the mind. We are well aware that metaphysicians consider many of the qualities named to be of a secondary or compound nature, growing out of the combinations of qualities still more original. All this we are willing to admit; but these secondary qualities, if analyzed, will be found in all instances to be the result of the combination of simple, elementary, original capacities. The question is, whence originated these elementary qualities of the mind? We answer, they are eternal. The capacities of all spiritual substance are eternal as the substance to which they belong. There is no substance in the universe which feels and thinks now, but what has eternally possessed that capacity. These capacities may be suspended for a season, but never can be annihilated. A substance which has not these capacities now, must eternally remain without them. The amount of matter in space can never be increased nor diminished, neither can there be a new elementary capacity added to this matter. For the arguments sustaining the eternity of matter and its capacities, see our treatise, referred to in the preceding paragraph. Admitting the eternity of the capacities, then the materials of which our spirits are composed, must have been capable of thinking, moving, willing, &c., before they were organized in the womb of the celestial female. Preceding that period there was an endless duration, and each particle of our spirits had an eternal existence, and was in possession of eternal capacities. Now can it be supposed, for one moment, that these particles were inactive and dormant from all eternity until they received their organization in the form of the infant spirit? Can we suppose that particles, possessed of the power to move themselves, would not have exerted that power, during the endless duration preceding their organization? If they were once organized in the vegetable kingdom, and then disorganized by becoming the food of celestial animals, and then again re-organized in the form of the spirits of animals which is a higher sphere of being, then, is it unreasonable to suppose that the seine particles have, from all eternity, been passing through an endless chain of unions and disunions, organizations and disorganizations, until at length they are permitted to enter into the highest and most exalted sphere of organization in the image and likeness of God? A transmigration of the same particles of spirits from a lower to a higher organization, is demonstrated from the fact that the same particles exist in a diffused scattered state, mingled with other matter; next, they exist in a united form, growing out of the earth in the shape of grass, herbs, and trees; and after this, these vegetables become food for celestial animals, and these same particles are organized into their offspring, and thus form the spirits of animals. Here, then, is apparently a transmigration of the same particles of spirit from an inferior to a superior organization, wherein their condition is improved, and their sphere of action enlarged. Who shall set any bounds to this upward tendency of spirit? Who shall prescribe limits to its progression? If it abide the laws and conditions of its several states of existence, who shall say that it will not progress until it shall gain the very summit of perfection, and exist in all the glorious beauty of the image of God?
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85. When, therefore, the infant spirit is first born in the heavenly world, that is not a commencement of its capacities. Each particle eternally existed prior to this organization: each was enabled to perceive its own existence; each had the power of self-motion; each would be an intelligent living being of itself; having no knowledge of the particular thoughts, feelings, and emotions of other particles with which it never had been in union. Each particle would be as independent of every other particle as one individual person is of another. In this independent separate condition, it would be capable of being governed by laws, adapted to the amount of knowledge and experience it had gained during its past eternal existence. Each particle that complies with the laws prescribed for its rule of action, is permitted to rise in the scale of existence; for, by obeying the law, it gains more knowledge, and is thus prepared to act in a higher sphere, and under a superior law. How many different laws these particles have acted under during the endless school of experience through which they have passed is not known to us. What degree of knowledge they have obtained by experience, previous to their organization in the womb of the celestial female, is not revealed. One thing is certain, the particles that enter into the organization of the infant spirit, are placed in a new sphere of action: the laws to govern them in this new and superior condition must be different from any laws under which they had previously acted.
1:7:103-104
86. The particles organized in an infant spirit, can no longer act, or feel, or think as independent individuals, but the law to control them in their new sphere, requires them to act, and feel, and think in union, and to be agreed in all things. When the same feelings, the same thoughts, the same emotions, and the same affections, prevade [sic] every particle, existing in the union, the united individuals will consider themselves as one individual: the interest and welfare of each will be the interest and welfare of the whole: if whole: if one suffers, they all suffer: if one rejoices, they all rejoice: if one gains any information, it is communicated to all the rest: if one thinks, all the rest think in the same manner: if one feels, they all feel: in fine, the union of these particles is so perfect, that there can be no state or affection of one, but all the rest are immediately notified of it, and are thus by sympathy in the same state or affection. And, therefore, they live, and move, and think, and act as one being, though in reality, it is a being of beings. So far as the substance is concerned the spiritual body is a plurality of beings; so far as the attributes or qualities are considered, it is but one being. We should naturally suppose, that individual particles which have been accustomed to act in an individual capacity, would, at first, find it very difficult to act in perfect concord and agreement. Each individual particle must consent, in the first place, to be organized with other similar particles, and after the union has taken place, they must learn, by experience, the necessity of being agreed in all their thoughts, affections, desires, feelings, and acts, that the union may be preserved from all contrary or contending forces, and that harmony may pervade every department of the organized system. Now, to learn all this, there must be a law given of a superior nature to those by which they were formerly governed in their individual capacities as separate particles. A law regulating them when existing out of the organization, would be entirely unsuitable to their new sphere of existence. New laws are wanted, requiring each particle no longer to act in relation to its own individual self, but to act in relation to the welfare and happiness of every other particle in the grand union. All disobedience to this law by any particle or particles in the organization, would necessarily bring its appropriate punishment: and thus by suffering the penalties of the law they would in process of time become martialed [sic] and disciplined to perform their appropriate functions in the spiritual system. The appropriate place for this grand school of experience, is in the Heavenly world, where, from the time of their birth as infant spirits, until the time that they are sent into this world to take fleshly tabernacles, the organized particles are instructed and educated in all the laws pertaining to their union, until they are made perfectly ONE in all their attributes and qualities; but not one in substance, for this would be impossible; each particle, though organized, maintains its own identity in the system. The oneness, therefore, can only consist in the sameness of the qualities which are attained by ages of experience through strict adherence to the wise and judicious laws, given to govern them in their united capacity.
1:7:104
87. The particles organized in an infant spirit, before they had learned the necessity of being perfectly agreed might bring themselves into many disagreeable circumstances which, by a perfect agreement, might have been avoided. For instance one law of the union is, that when any part of the system has ignorantly, or in any other way placed itself in disagreeable circumstances, the other part shall take warning and endeavor to avoid those circumstances. To illustrate this law, suppose the particles, composing the right hand of a spirit, were placed in contact with certain substances which produced great pain, the perception of this pain is immediately communicated to the particles, composing the left hand, they, being inexperienced, give no heed to the friendly warning, and venture into the same difficulty as those in the right hand; they now feel pained, and learn by experience, or by the things which they suffer, that they have violated one of the laws of their union. This places the particles on their guard, and they learn to respect the communications which any portion of the system conveys to the other; they learn that the same thing which will inflict pain on one part of the system, will also inflict pain upon the particles in any other part; and thus when the communication is made from one part of the system to the other, the particles have confidence in the intelligence conveyed, and act accordingly. This confidence is gained by experience. The particles learn by experience that to violate any law given to govern them in their united capacity brings punishment and misery. It is by experience that they learn to act, and feel, and think, alike; it is by experience that they learn to love and hate alike. However unlike they may be in the degrees of knowledge and experience which they had accumulated previous to their union, they, by being placed in the same organization, are schooled alike, and trained, disciplined, and educated alike, till every particle has the knowledge and experience of every other particle, and thus by experience they learn to be united in all things, and to act with one will in all their operations. To see the perfect union which now exists among the particles, composing our spirits, as manifested in thoughts, feelings, desires, and operations, one would almost think that these were the manifestations of one single being or particle, instead of a plurality of beings or particles. But a little reflection, will correct this false impression, and show us that these are the manifestations of the same attributes or qualities, dwelling in millions of particles but yielding obedience to the same great laws, ordained for the government of the organized union.
(To be continued.)
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CELESTIAL MARRIAGE.
(Continued.)
The multiplication of human beings is not the only object of marriage, but connected with this is the righteous government of those beings. If increase alone were the design, then it could be accomplished through the wicked as well as the righteous; but we have already proved that God is not pleased with the increase of the wicked: the cause of this displeasure arises from the unrighteous government exercised in their families. A wicked man is totally unqualified to govern a family according to the law of righteousness; for though he deliver righteous precepts, his wicked examples preach louder in the ears of his family than his precepts. If precepts have no influence in regulating the conduct of the parents, how can it be expected that they shall regulate the acts of the children? If parents will not repent of their sins, and call upon the Lord, and be baptized into the Church of Christ, and receive the Holy Ghost, and be diligent in obeying every requirement of Heaven, the children will be very likely to harden their hearts also. Children are succeptible [sic] of influences; those whom they esteem most they will be the most likely to imitate. And as children generally suppose their parents to be superior to all others, they are very apt to he controlled by their influence, either for good or for bad. Hence, the wise man says, "Train up a child in the way that he should go, and when he is old he will not depart from it." Parents cannot train children in the proper path, unless they walk therein themselves. Therefore no individuals or nations are divinely authorized to marry and multiply their species, unless they are qualified to govern them according to the law of God, and to teach them both by example and precept the way that leads to eternal life and happiness.
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The salvation or damnation of a family depends, in a very great degree, upon the nature of the government exercised in that family. If the head of a family be a righteous man, his influence is continually exercised in every department of his house; his wife or wives are continually instructed in every good, and useful, and upright principle; his children are taught in the law of God according to their age, experience, and capacities; his examples are imitated; his whole household love, revere, and obey him: he leads them unto God and teaches them how to be happy here and hereafter; he obtains promises from the Almighty for them and their generations after them; he blesses them by the spirit of prophecy according to the power and inspiration of the Holy Ghost that is in him; and in fine, he is a prophet, patriarch, prince, and saviour to all that God has given him. Such a man is worthy of a family; he has a divine right to marry, and multiply his offspring; for he thus, in training up a family, glorifies God; he prepares them to associate with a higher order of beings in the Heavens; through his instrumentality they are made partakers of eternal life. Contrast such an order of family government with the unrighteousness and disorder in the families of the wicked; and, then, tell me, if such a man is not more worthy of a hundred wives and a thousand children, than the wicked are to be entrusted with one? Tell me if such a man would not glorify God more, in the salvation of a large and numerous family than the wicked man who is the instrument of bringing damnation upon his family? Hear what is said concerning Abraham. "And the Lord said, Shall I hide from Abraham that thing which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I know him that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which He hath spoken of him. (Gen. 18: 17-19.) The Lord and two angels had just taken dinner with Abraham, and as they started on their journey towards Sodom "Abraham went with them to bring them on the way." The Lord concluded to reveal to Abraham a secret concerning the destruction of Sodom. The reason assigned for revealing this secret to him, was because he would "command his children and his household;" and because of this He would bring upon him all that he had promised. Thus we see that in consequence of the good order and righteous government which this Polygamist exercised in his family, he was counted worthy to have the Lord and his angels to dine with him; to receive a revelation concerning the fate of the neighboring cities; and to learn that the Lord would actually make him a great nation, and that all nations should be blessed in him. All these great blessings were bestowed as a reward for commanding his children and household according to the law of God. On the other hand, great and terrible were the judgments which came upon Sodom and the surrounding cities, because they would not command their children in righteousness, nor give heed themselves to the law of God.
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And even among the people of God there is a distinction, arising from the faithfulness of some and the unfaithfulness of others. Those who are the most upright are better qualified to govern families than those who are unfaithful. Though the Lord had made promises to Jacob concerning the posterity of his twelve sons, yet because of their wickedness while in the wilderness He came very near destroying them. The Lord said to Moses, "I have seen this people, and, behold, it is a stiffnecked people: Let me alone, that I may destroy them, and blot out their name from under Heaven: and I will make of thee a nation mightier and greatier [sic] than they.." (Deut. 9: 13, 14.) Why did the Lord wish to destroy them and make the posterity of Moses into a nation greater than they? Because Moses was more righteous than they, and consequently was much better qualified to instruct and teach his children than all Israel; and the Lord had a great desire to bless those who were the most faithful with a numerous posterity; while those among his people who transgressed were considered unworthy of standing at the head ,of a numerous offspring. Had not Moses plead before the Lord in behalf of Israel, and referred to the promises made to Abraham, Isaac, and Israel, the Lord might have destroyed them, and raised up a mighty nation by Moses in their stead. But the Lord hearkened unto Moses and "repented of the evil which He thought to do unto his people." (Ex. 33.) Abram had a numerous household, before Sarah gave Hagar to him for a wife. We read of three hundred and eighteen trained servants "born in his own house." (Gen, 14: 14.) Now it is altogether likely that Abram was more righteous and faithful than all the church in his house; hence, he was the only one among them that we have any account of having more than one wife. His faithfulness and his qualifications to instruct and govern in righteousness, entitled him to greater privileges. The Lord blessed Gideon because he was a mighty man of God with upwards of seventy sons, and chose him to deliver Israel.
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David, being a man after God's own heart, took seven wives before he ascended the throne to reign over all Israel. He being a prophet was well qualified to govern and instruct a family in righteousness. He had more wives and children committed to him than many of his brethren because he was better qualified to lead them to salvation. After David had taken seven wives, the Lord thinking that he had not yet a sufficient number, gave into his bosom all of Saul's wives. (2 Sam. 12: 8.) What is the secret of the Lord's being so anxious for David to have so many wives? Because, he, being a man after God's own heart, would be more likely to save his wives and children, than many others of Israel who were less faithful.
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But when David turned from his righteousness and took Uriah's wife, the Lord now considered him no longer worthy of his wives and He gave them to his neighbor. He was informed by the Lord through Nathan, the Prophet, that if Saul's wives and that which He had already given to him "had been too little," "I would moreover" he says, "have given unto thee such and such things;" (2 Sam. 12: 8.) clearly intimating intimating that, He, the Lord, would have given him more, lawfully, if he had been faithful. But now he had forfeited all that he had got. Saul, though he had been a prophet, afterwards transgressed and rendered himself unworthy of his kingdom--unworthy of his wives--and unworthy of even life itself. Wives and children are among the greatest blessings bestowed upon the righteous. He, therefore, that receives these blessings and continues faithful, will be counted worthy to receive more; but he that is unfaithful will have taken from him even that which he has. This was the case with Saul and David; their wives were taken from them. David by taking that which did not belong to him, lost all his own. God raised up Solomon to sit upon the throne of Israel; and He appeared unto him twice and gave him great wisdom above all others and the Lord was with him, and magnified him exceedingly before all Israel, and hearkened unto his prayer and filled the temple which he built with a cloud of glory, and caused fire to descend from Heaven to consume the sacrifice. This great man was much better calculated to train up children in the way that they should go than any other man living. For God had given him greater wisdom; hence he had seven hundred wives and three hundred concubines. (1 Kings, 11.) But even this wise man, turned away from the Lord, by taking wives from among surrounding nations who were idolaters which thing the Lord had expressly forbidden. (See verses 1, 2.) Solomon was not condemned for marrying many wives of his own nation; but having transgressed the strict commandment of God in marrying out of his nation, he was left unto himself and turned away after the idolatrous gods of his wives; and God rent the kingdom in twain in the days of his son, and gave ten tribes to another not of his seed. Thus it will be seen that even among the people of God there are some who are more worthy than others, consequently God gave such more wives and children than he did to others. These blessings were dispensed, like all other blessings, according to the righteousness, wisdom, faith, holiness and qualifications of those who professed to be the people of God. Some receiving more; some less; some none at all; and some having taken from them even those they had received.
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Therefore though the males and females had been of equal number in Israel, yet God would confer upon some more than upon others, according to their worthiness. As it was among Israel, so it is among the people of Utah. Some are entitled to a greater number of wives than others, because of their righteousness. Though the census should show an equal number of the sexes in that Territory, that does not prove that all the then are equally qualified to instruct, counsel, govern, and lead wives and children in the paths of righteousness. A father would not confer upon his children equal blessings, authority, and power, unless they were equally faithful. A wise king having many sons would confer authority and power upon such only as would use the same for the benefit of the people. Those who would not be subject to good laws themselves, he would not entrust to govern others. Our Heavenly Father acts upon the same principle. He is willing that all should enjoy equal rights and privileges, upon the ground of equal obedience. We have this illustrated in the parable of the talents: one having one; another two, and another five. Those who made a proper use of what was entrusted to them, gained more: those who made an improper use of their blessings, lost all they had: their blessings were taken from them and given to others, who had more abundantly. This explains the mystery why the Lord in ancient times gave more wives to one than what he did to another, when to all appearance the number of males and females were about equal.
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And when the most of His people were righteous and worthy to be entrusted with numerous families, and there were not a sufficient number of females to supply them with a plurality of wives, the Lord provided for them, by commanding them to spare the female captives of certain nations taken in war. Hence when the Israelites made war against Midian they slew all the men, and took the women and children captives. Moses afterwards commanded them as follows: "Kill every male among the little ones, and kill every woman that hath known man by lying with him. But all the women children that have not known a man by lying with him, keep alive for yourselves." (Numbers, 31: 17, 18.) This was made a law among Israel in all their wars against foreign cities and nations. Moses said concerning the city that would not make peace with Israel, "Thou shall besiege it: and when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword; but the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations." (Deut. 20: 12, 15.) If Israel kept the law which was given them, they must have accumulated hundreds of thousands of female captives for themselves. But why were they commanded to preserve the males and not the males? Because the Lord was very anxious that His people should have a plurality of wives, for they were the only people qualified on the face of the whole earth to raise up children in righteousness; therefore the Lord took particular care to make such provisions as would constitute Israel a nation of polygamists. The male is appointed by the authority of God to be at the head of his family--to be a Patriarch and Saviour unto them. If the male children of these nations had been spared alive, they would have remembered their fathers, and as they grew up they would have turned away to the idolatry and abominations of their fathers; and if they had married wives among Israel, they would have been instruments not only in ruining themselves, but their families also. But not so with the females who were spared alive. They would be connected in marriage with good men, to whom they would be subject, and their children also; and the man, being at the head of the family, would, by his good examples and precepts, save all his wives and children. Hence we see the wisdom of God in destroying the males and saving the women for his people; that they, by having a great number of wives, might multiply the chosen seed as the stars of Heaven.
1:7:108-109
The number of the children of Israel compared with the number of families, shows that polygamy must have been practiced to a very great extent while they were in the wilderness. Moses was commanded to take the number of all the males from twenty years old and upwards that were able to go forth to war. (Numbers, 1: 2, 3.) The number was found to be six hundred and three thousand five hundred and fifty, (verse 46.) It is very likely that the number of males under twenty years would, when added to the others, increase the same to about one million. The number of females, it is most likely, was far greater, as the Egyptians upwards of forty years before had commenced destroying the male children. The whole nation of Israel, therefore, must have been something near two and one-half millions. Now, how many first born males were there in this numerous host? Answer: only twenty-two thousand two hundred and seventy-three. (See Numbers, 3: 43.) Hence there was among the whole number of males only an average of one out of thirty-nine that was the first born. How can that be possible? It could not be possible only upon the principle of a plurality of wives existing in almost every family; for each women could not have had thirty-nine sons; and it must be recollected that only one out of this number could be the first born. Now, a man that had four wives might possibly have thirty-nine sons; in this case there would be only one out of the number who could be the first born. The first born has relation only to the man who is the head of the family, and not to the woman. Though Jacob had four wives and twelve sons, yet Reuben only was called the first born. It may be said that there were many families whose first born were daughters: of this there is no doubt. Admit that the two classes of families were equal, still there would be only forty-four thousand five hundred and forty-six families having children in all Israel; taking into consideration those families that had no children, the whole number of families in Israel could not have exceeded fifty thousand. Now, two and one-half millions of people must have all been included in fifty thousand families, which would be an average of just fifty to a family. As one wife could not be the mother of forty-eight children, it shows most conclusively that nearly every family in Israel must have practiced polygamy. As each man's family consisted, at least, of fifty persons, and if five children be allowed as an average to each wife, then each man's family must have consisted of about eight wives and forty children. There is no getting away from these scriptural proofs in favor of polygamy. No person can explain upon any other principle, how there could be only twenty-two thousand two hundred and seventy-three first born males in a nation whose population, at a very low estimate, must have numbered two and one-half millions.
1:7:109
At the highest estimate, there could not have been over fifty thousand married men in Israel at that time, and yet there must have been something like three or four hundred thousand married women. The number of married men is approximately estimated from the number of first born males. And the number of married women is approximately estimated from the whole number of Israel. At the above estimate the number of males remaining unmarried would amount to about nine hundred and fifty thousand; of this number there would be upwards of five hundred and fifty thousand over twenty years of age, not married; while the number of unmarried females would be about eleven or twelve hundred thousand.
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Of those males who were old enough to marry, as an average, only one out of twelve had a family. There must be some cause for this. Can any one give a reasonable cause? Can any one tell why only about one-twelfth part of the men at that time had families? Have we not reason to believe that only this small proportion of the men were worthy of wives or children? Why were fifty thousand men blessed with some three or four hundred thousand wives, while upwards of five hundred and fifty thousand had none at all? We cannot answer this question, only upon the principle that God gives wives and children in great abundance to his faithful servants, and withholds them from the unfaithful, for fear that they will increase an unrighteous posterity upon the earth. Should God deal with the saints in Utah upon the same principle now, that He did in ancient times, it would be nothing strange if He should give to many of His faithful servants a hundred fold of wives and children; while others, less faithful, would be limited to one, and others still have none at all, like the great majority of Israel in the wilderness.
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If any one should say that the manner in which God dispensed His blessings under the Mosaic dispensations, is not applicable under the gospel. In reply, we ask, Is it any more pleasing in the sight of God for a wicked man to bring up a family in wickedness under the gospel dispensation than it was under former dispensations? Are not the evil consequences the same under every dispensation? Is there not just as much danger of a wicked man's bringing ruin and eternal misery open his family trader the gospel as well as under the law? If, then, God is now, just as much displeased with a family reared in wickedness; and if there is the same danger of destroying the immortal souls of the offspring now, as under the Mosaic dispensation, then why should it be thought strange that God should use the same preventatives now that He did anciently, to check the increase of the wicked, and the same facilities to greatly increase the families of the righteous? Why should it be considered unreasonable that God should give many wives and children to those who would in righteousness command their households, as Abraham did, and withhold these blessings from others who are unworthy?
1:7:110-111
These testimonies and arguments effectually demolish the great objection to a plurality of wives, founded upon the equality of the numbers of males and females in Utah. It will be seen, that if the males in that territory were five times more numerous than the females, still the Foregoing arguments would show the necessity of a plurality of wives; unless it can be proved that all the males in that territory are equally faithful, and consequently equally worthy to be entrusted with these great blessings. But the question may be asked, Who is to decide upon the worthiness or unworthiness of the people? We answer, the same Being who always decided all matters of importance among His people. But is there not great danger of being deceived? Yes; there is very great danger, indeed, of being deceived, unless you believe in a God who gives revelation now as He did in ancient times. All the nations of the earth have always been deceived when they got so far from God that He would not speak to them; they are then left to follow their own imaginations, which are sure to deceive them. But when God speaks there is no chance of deception. His sheep know His voice and will follow Him; hence it is not possible for the elect to be deceived; because they converse with God, and He never deceives any one. If the people of Utah are the people of God, then there is no possible chance of their being deceived upon any subject of as great importance as that of the plurality of wives; for no man has a right to these blessings unless God shall give them to him through His servant the prophet. But, on the other hand, if the people of Utah have no prophet, then they are not the people of God, hut are deceived like all the rest of Christendom who are without prophets. In the latter case, we would not be worthy of even one wife, much less a plurality. A people that have no prophets or inspired men among them, never were worthy of wives or children in any age of the world. Hence if the people of Utah cannot inquire of God and receive revelations from Him, they are no more entitled to wives and children than Apostate Christendom are. The righteousness or unrighteousness of having a plurality of wives, or even one wife, all hangs upon the simple question, Whether the people who presume to marry, are, or are not, the people of God? If they are not, they have no divine right to even one wife; if they are His people He has the undoubted right to show, through His prophet, how many wives, if any, each may have.
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But would it be right for the Latter-Day Saints to marry a plurality of wives in any of the States, or Territories, or nations, where such practices are prohibited by the laws of man? We answer no: it would not be right; for we are commanded to be subject to the powers that be. So long as we live under their jurisdiction, we are commanded to keep their laws, unless their laws are not righteous, like those given by Nebuchadnezzer [Nebuchadnezzar], commanding all people to fall down and worship a golden image which he had caused to be set up; we then should, no doubt, rebel as the three Hebrews did. But all laws which we could keep without violating our consciences, it is our duty to obey so long as we live under them. The laws enacted by the different States and Territories against the plurality of wives, we believe to be unconstitutional, growing out of the narrow-contracted bigoted customs of Apostate Christianity, nevertheless it is the duty of the saints so long as they remain under such illiberal laws to strictly comply with them. But if they wish to enjoy the privileges granted by the word of God, and by the glorious Constitution of our National Republic, let them depart from under the jurisdiction of these illiberal State laws, and go to Utah where religious liberty is tolerated, and where every people and sect have the right to worship as they please, and marry as many wives as they please, and be accountable to God and not to man. Laws are intended to prevent crime, and the revealed law of God, and the light of conscience are abundantly sufficient to determine what is crime. A well instructed conscience will not determine any thing to be crime which is not inconsistent with the revealed law. As plurality of wives is perfectly consistent with the revealed law, it is not a crime; and therefore no human laws should denounce it as such: but every man should be left perfectly free in regard to this thing, so far as human laws are concerned.
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Every enlightened conscience, as well as the word of God, will tell us that lying, stealing, robbing, false swearing, committing adultery, trespassing, murdering, and many other similar acts, are crimes; and therefore the legislative departments should enact wise and judicious laws for their punishment. But where in the word of God is the plurality of wives denounced as a crime? Nowhere: but on the contrary, it was approbated of God. Shall human wisdom, then, presume to enact laws against that which is nowhere in the divine oracles condemned as a crime? Must we, under the broad folds of the American Constitution, be compelled to bow down to the narrow contracted notions of Apostate Christianity? Must we shut up our consciences in a nut shell, and be compelled to submit to the bigoted notions, and whims, and customs of the dark ages of popery, transferred to us through the superstitious of our fathers? Must we be slaves to custom and render homage to the soul-destroying, sickening influences of modern Christianity? No: American freedom was never instituted for such servile purposes; the Constitution of our country was never framed to crush the conscience of man, and put upon him the iron yoke of Romish superstition; our illustrious fathers never fought and bled to bequeath to their children the heritage of freedom mingled with despotism; the proud American eagle was never made to stretch forth its wings and soar aloft to mock the sons of freedom's soil. Liberty--unbounded liberty of conscience should characterize the laws of each of the States of this great and extended Union. Here the Hindoo [Hindu] or the Chinese should be permitted to bow down and worship the idolatrous gods of their fathers, unmolested and unharmed, so long as they are guilty of no crimes, and do nothing calculated to injure society. Under a theocratical form of government an idolater would be punished with death; for idolatry is a great crime in the sight of God. A theocracy would consider all religions, except one, criminal, and would limit and circumscribe all but one. But the government of this nation is not a theocracy; it is intended to give religious freedom to all; to carry out these views, the various religions among pagan nations should be tolerated here, and their followers receive the same protection by law as the Methodists, Baptists, Presbyterians, or any other society. If any religion which does not conflict with the Constitution of the country is to be prohibited, the same rule will prohibit all others. So long, therefore, as the present form of this Republican Government is our standard, let the religions of all nations be equally protected. And if any among the nations of Asia or Africa, or of the islands of the sea, consider it right to have a plurality of wives, and wish to emigrate with their numerous families, and become citizens of this great Republic, they ought to have that privilege, without being compelled by the unconstitutional State laws, to break up their families and divorce all their wives but one. The present illiberal State laws virtually forbid emigration from about four-fifths of the nations of the earth, and yet it is pretended that our country is an asylum for all nations. But let them try it once, and they will soon find our prisons filled with sincere but unfortunate polygamists: they will soon find that, with the exception of one, all their wives, however dear to their hearts, will be torn from their embrace. Is this freedom and liberty! Is this the kind asylum held out to the oppressed of all nations!! Must they relinquish the dearest and most sacred rights ever enjoyed by man, and break asunder the family ties of conjugal affection and love, in order to be made enact wise and judicious laws for their punishment. But where in the word of God is the plurality of wives denounced as a crime? Nowhere: but on the contrary, it was approbated of God. Shall human wisdom, then, presume to enact laws against that which is nowhere in the divine oracles condemned as a crime? Must we, under the broad folds of the American Constitution, be compelled to bow down to the narrow contracted notions of Apostate Christianity? Must we shut up our consciences in a nut shell, and be compelled to submit to the bigoted notions, and whims, and customs of the dark ages of popery, transferred to us through the superstitious of our fathers? Must we be slaves to custom and render homage to the soul-destroying, sickening influences of modern Christianity? No: American freedom was never instituted for such servile purposes; the Constitution of our country was never framed to crush the conscience of man, and put upon him the iron yoke of Romish superstition; our illustrious fathers never fought and bled to bequeath to their children the heritage of freedom mingled with despotism; the proud American eagle was never made to stretch forth its wings and soar aloft to mock the sons of freedom's soil. Liberty--unbounded liberty of conscience should characterize the laws of each of the States of this great and extended Union. Here the Hindoo [Hindu] or the Chinese should be permitted to bow down and worship the idolatrous gods of their fathers, unmolested and unharmed, so long as they are guilty of no crimes, and do nothing calculated to injure society. Under a theocratical form of government an idolater would be punished with death; for idolatry is a great crime in the sight of God. A theocracy would consider all religions, except one, criminal, and would limit and circumscribe all but one. But the government of this nation is not a theocracy; it is intended to give religious freedom to all; to carry out these views, the various religions among pagan nations should be tolerated here, and their followers receive the same protection by law as the Methodists, Baptists, Presbyterians, or any other society. If any religion which does not conflict with the Constitution of the country is to be prohibited, the same rule will prohibit all others. So long, therefore, as the present form of this Republican Government is our standard, let the religions of all nations be equally protected. And if any among the nations of Asia or Africa, or of the islands of the sea, consider it right to have a plurality of wives, and wish to emigrate with their numerous families, and become citizens of this great Republic, they ought to have that privilege, without being compelled by the unconstitutional State laws, to break up their families and divorce all their wives but one. The present illiberal State laws virtually forbid emigration from about four-fifths of the nations of the earth, and yet it is pretended that our country is an asylum for all nations. But let them try it once, and they will soon find our prisons filled with sincere but unfortunate polygamists: they will soon find that, with the exception of one, all their wives, however dear to their hearts, will be torn from their embrace. Is this freedom and liberty! Is this the kind asylum held out to the oppressed of all nations!! Must they relinquish the dearest and most sacred rights ever enjoyed by man, and break asunder the family ties of conjugal affection and love, in order to be made partakers of our hospitality? Boast not, O proud America, of the liberality of thy institutions, when such illiberal laws as these curse thy soil! After having been subjected to the loss of his family, well might the honest patriarchal orientalist exclaim, "Give me my wives and my children, and let
America keep her proffered liberty for others, whose minds are already trammelled [sic] under the
whims and superstitions of Papist and Protestant religions! Give me my wives and my children, and I
will return to my native country, where the sacred rights of the domestic circle are not invaded and
torn assunder [sic] by legislative enactments! Give me my wives and my children, for without them
the sound of liberty has lost its sweetness in my ear! Give me my wives and my children, and I am
willing to endure the hardships of the Old World, in order to escape from the restrictive,
superstitious, oppressive laws of the New!" These would be the feelings of millions of the inhabitants
of the Old World, should they emigrate to our country and have their families broken up, and they
imprisoned for polygamy by our unconstitutional State laws. Why will not American citizens, then,
rise up with one accord and repeal those illiberal oppressive laws, and let the liberties bequeathed to
us by the choice blood of our illustrious ancestors be enjoyed to their fullest extent? Why will not
America welcome the oppressed, downtrodden sons of the Old World to enjoy the luxuries of our
soil, and the great privileges of our sacred Constitution, without tearing from their embrace that
which is dearer than life, the moment that they set foot upon our shores?
(To be continued.)
CONTENTS.
The Pre-Existence of Man 97
Celestial Marriage 105
WASHINGTON, D. C.
EDITED AND PUBLISHED BY ORSON PRATT,
at $1 per annum, invariably in advance.
THE SEER.
1:8:113
All ye inhabitants of the world, and dwellers on the earth, See Ye, when He lifteth up an Ensign on
the Mountains. --Isaiah xviii, 3.
Vol. 1. August, 1853. No. 8.
THE PRE-EXISTENCE OF MAN.
(Continued.)
88. Besides the laws, given to govern each individual particle in its organized capacity, there are
other laws, given to govern the whole body. These again are of a still higher order; for those laws
which regulate the different parts of the organization for the general good of the union, are altogether
insufficient to govern the body as a whole. For instance, by the laws regulating each particle, the
whole system becomes angry at the same time, if a cause exist, exciting that passion; but this law is
insufficient to control the passion when it is excited. Another law is required to regulate the action of
the whole system while under the passion. Under the first law no one particle has a right to get angry
while the others are pleased; they are bound by law to all get angry at once, or to all be pleased at
once, that there may be a perfect agreement in their feelings. Under the second or higher law, the
whole body of particles are required to govern the passions excited, in a certain manner, in
accordance with the principles of justice and mercy that exist in the bosom of the one who gave the
law. The spiritual body in its infancy is entirely ignorant, as a whole, of the nature of justice and
mercy, good and evil, and such like qualities; but laws of justice and mercy, of good and evil, being
given, the whole body learns to control itself according to those laws. A violation
A violation of any of these laws, immediately brings unhappiness--that is the being is chastized [sic],
according to the nature of the offence, and the penalties annexed to the law; in this manner the
system learns, by the things which it suffers, to obey this higher law which is very different from any
of the preceding laws under which the particles have been educated. The nature of justice and
mercy, good and evil, are thus actually learned by experience. Obedience to the laws of justice, and
suffering the penalties of disobedience, impart, in the course of time, a sense of justice to the particles
in their organized capacity: so likewise obedience to the laws of mercy, and the chastisements,
resulting from the infringements of those laws, soon inform the organized particles, concerning the
nature of mercy. In like manner, a sense of good and evil, and of all other like qualities, is obtained
from the enjoyments resulting from obedience, and the miseries inflicted for disobedience, to the laws
given to govern all those qualities and passions. All these qualities, therefore, are gained by
experience. The laws, being given and adhered to, discipline and instruct the infant or youthful spirit
in the knowledge of things, which previously it was entirely ignorant of.
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89. As all the infant spirits are instructed under the same laws, they all acquire the same sense of
justice, mercy, good, and evil. It is for this cause, that two or more spirits do not form different ideas
of the nature of good and evil; so far as they have been properly educated and taught in the same
law, one will not call good, evil; or evil, good; and another have a different idea of the same
principles. Of course, there will be spirits, possessing different degrees of intelligence, depending on
the obedience which they have rendered to the various systems of laws under which they have acted,
during the past ages of eternity, and also depending upon the length of time in which they have been
educated and taught in their spiritual organization. But so far as they have acquired knowledge, it has
been through the medium of the same laws; consequently the same degree of knowledge in one,
cannot differ in its nature from the same degree of knowledge in another.
90. If one class of spirits were educated under a system of laws which rewarded them for doing that
which we call evil, and punished them for that which we call good: while another class were
educated by laws of an opposite nature. These two classes of spirits, when brought together, would
have entirely opposite ideas concerning good and evil. The fact that the spirits have, so far as their
knowledge extends, the same ideas concerning the nature of justice and mercy, good and evil, virtue
and vice--shows most clearly a cause for this sameness; now that which is preceded by a cause
cannot be eternal; hence, there must have been a time, when this sameness of knowledge was
acquired by the particles constituting each spiritual body. The capacities for perceiving this
knowledge are eternal; but the exercise of these eternal capacities in acquiring a knowledge of the
laws of good and evil had a beginning. We cannot conceive of millions of beings, having the same
idea of the nature of good and evil, without introducing a cause to account for this sameness and
likeness; and a cause always implies a beginning to the effects which follow. But if millions of beings
eternally possessed the same idea of the nature
the nature of good and evil, all causes for this sameness of idea would be excluded: they would
possess this sameness by chance: if it were eternal, there would be no reason why even two beings
should have the same views concerning anything: but when numberless millions of beings are
perceived to have the same ideas in regard to the nature of different acts, calling one species of acts
good, and another evil, it demonstrates, in the most incontrovertible manner, that these beings did not
possess these ideas eternally, but that they acquired them from one common cause, which instructed
and enlarged the eternal capacities in the same school of laws, that the same ideas, the same views,
and the same knowledge. might pervade the whole, so far as they are instructed. This sameness of
ideas will enable them to act in unison, not only for their own individual benefit, but for the benefit of
the whole community or family of spirits with whom each is associated.
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91. While we are obliged to admit the eternity of the substance and its capacities, on the other hand,
we are compelled to admit a beginning to the organizations of the particles of this substance; there
must also have been a time when the eternal capacities began to know good and evil, justice and
mercy, love and hatred; for the sameness of these qualities, existing in the minds of all mankind
shows that they must be derived qualities and therefore that they could not have possessed them
eternally. All must at once see, that the moment a quality or thing is admitted to be eternal, all causes
for the nature, or peculiarity, or sameness of the quality, and all causes for the particular magnitude
or form of the thing or being, are totally excluded. In regard to that which is eternal, we would have
no right to ask the questions, Why it is so? Why it possesses such a quality? Why it has a certain
magnitude? Why it exists in a certain form? All such questions imply a cause, and, therefore, a
beginning. If we were to admit that water was eternal, then it would be entirely inconsistent to ask
the question, Why one drop of pure water possessed precisely the same qualities of another? If both
drops were eternal there would, in reality, be no cause for one being of the same nature as the other.
As there would be no cause for any two drops, out of an infinite number, to be alike, we would have
no reason to infer, prior to experience, that they would taste alike, or extinguish fire alike, or that
drops of the same size would weigh alike, or that they would quench thirst alike, or that they would
manifest any other qualities alike. If, on the examination of the drops, we found them to possess
qualities alike, we would naturally inquire, How came they to be alike? The natural answer would be,
They were designed to be alike for purposes beneficial to the universe. But if they were designed to
be alike there must have been a period before that design and before they were alike, and
consequently their present qualities are not eternal, but acquired or derived from some anterior
qualities. So it is in relation to the qualities of the human mind. The very fact that all human minds
look upon certain acts to be good, and certain others to be evil, shows that the qualities of the mind
are in many respects precisely alike. If they were eternal there would be no cause for any two, out of
all mankind, to have any qualities alike: and no one would be able to infer, prior to experience, that
any
, that any of the rest of mankind possessed qualities at all resembling his own. If the qualities were
eternal, he could not with propriety ask the question, Why a man possessed superior qualities to a
brute? Or, Why the constitution of human minds resembled each other? But man finds by experience
that there is a resemblance or similarity in the constitution of all human minds, and he naturally asks
the question, What is the cause of this likeness? The answer naturally occurs to his own mind that, It
was thus designed for the general good of man; and consequently there must have been a time
before the design took effect, when the constitution of our minds were unlike, and, therefore, that the
present qualities of our minds are not eternal, but are the results of the combinations of anterior
qualities, which in their turn are again the results of the exercise of the eternal capacities.
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92. Thirdly. Having investigated the nature and origin of man's capacities, let us next inquire into the
extent of those capacities. It is almost universally supposed that the capacities of man are finite--that
is, limited in their nature, and that it is utterly impossible for man to acquire a fulness of all
knowledge. But this is a false supposition, without the least shadow of foundation. We shall proceed
to prove that the capacities of man are not finite, but infinite. It may be well for us to define the terms,
finite and infinite before we proceed farther. These terms have quite a different sense when used in
relation to different things. When used in reference to space or duration, finite signifies space or time
included within limits; while infinite signifies boundless space or endless duration. When used in
reference to numbers, the first means a limited number, and the last a number unlimited or an endless
series of numbers. When applied to knowledge, one means to know only in part, while the other is
to know in full. When used in reference to capacities, finite signifies a capacity that is stationary or
can only be expanded in a limited degree, while infinite signifies a capacity sufficiently great to grasp
a fulness of all knowledge, after which expansion ceases for the want of nothing more to be learned.
A being may have an infinite capacity, and still have only a finite knowledge. We know of no beings
having only finite capacities. Angles, men, beasts, birds, fish, and insects, have finite knowledge, but
we have no reason to suppose any of them to be limited in their capacities. For aught we know, each
and all of them may have capacities capable of receiving infinite knowledge. If we were to suppose
that seine of these beings are finite in their capacities, then there must be a certain limit of knowledge,
beyond which they can never pass: for if they were capable of passing any assigned limits of
knowledge, they would be capable of receiving a fulness of all knowledge which would be infinite.
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93. The constitution of our minds is such, that we cannot easily conceive of a being who is
capacitated to perceive one truth, but unable to perceive another. It is true, there may be obstacles in
the way by which this being is prevented from acquiring a second truth; but remove all obstacles and
place the being in a favorable condition, the question is, Could it not perceive a second, a third, a
fourth, or even any number of truths, as well as the first? We can see no possible hindrance to its
advancement in knowledge only
only by interposing obstacles in the way. If the capacity have an existence, which it must have in
order to perceive one truth, we cannot conceive how that it could possibly be limited, so as never,
under any circumstances, to be able to perceive another. We do not see why a faculty that is
capable of discerning that two are more than one, cannot also discern that three are more than two.
Some truths are more difficult to be perceived than others, but this is owing, not to the want of
capacity, but to the obstacles which intervene between the capacity and the truth to be perceived.
Let the intervening obstacles be removed, and the capacity that is able to perceive one truth could
perceive all truth. Therefore, wherever a being exists that has any knowledge, however small the
amount, that being has infinite capacities, capable of perceiving all things past, present, and to come,
just as soon as the intervening barriers are removed. We are aware that this idea is in opposition to
the views of almost all mankind: they have been taught that the capacities, as well as the knowledge
of all beings, but God, were finite; and from these false premises they have drawn the conclusion that
no beings. could ever attain to all the fulness of the knowledge of God. If the premises were granted,
the conclusions would be just: but the premises are without foundation, and are evidently false. The
capacities of man are not only eternal, but infinite, and he is capable of receiving infinite knowledge.
And without infinite knowledge his capacities never will be satisfied.
94. It is frequently said by philosophers, that knowledge which is finite can never be increased so as
to become infinite; but this is in direct opposition to fact. Our Saviour, when He came into the world,
possessed only finite knowledge; hence He is represented as increasing in wisdom and stature. To
increase in wisdom evidently proves that He was not at that time in the possession of all wisdom. His
wisdom and knowledge were finite. But He afterwards attained a fulness, and as Paul says, "In
whom (Christ) are hid all the treasures of wisdom and knowledge." And again, "In him dwelleth all
the fulness of the Godhead bodily." (Col. 2: 3, 9.) "It pleased the Father that in him should all fulness
dwell." (Col. 1: 19.) John the Baptist bore record that he beheld his glory, and that he was "full of
grace and truth." (John 1: 14.) At the time his Father gave him the Holy Spirit, he, no doubt, received
a fulness: for John soon after speaks thus of him: "God giveth not the Spirit by measure unto him. The
Father loveth the Son, and hath given all things into his hands." (John 3: 34, 35.) All the treasures of
wisdom, knowledge, and truth, were hid in him; he was full of them: the fulness of the Spirit, the
fulness of the Godhead, and the fulness of power, dwelt in him: all things were given into his hand.
There was no wisdom, nor knowledge, nor power, nor dominions, that the Father possessed, but
what Jesus possessed also. In fine, he was one in all the fulness of the attributes and perfections of
the Father. It was for this reason that Jesus said, "I and my Father are one." (John 10: 30.) Here,
then, we have an example of finite knowledge, wisdom, and power, increasing until the same became
infinite.
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95. As we have one example of finite knowledge being increased to infinity, we have reason to
believe that it may be the case in other instances. If the First Born or
Born or oldest brother has received a fulness, we see no impropriety in believing that the younger
brethren may also receive the same fulness. Paul prayed that the Saints "might be filled with all the
fulness of God."--(Eph. 3: 19.) And Jesus prayed that they all might be made perfect in one, as he
and the Father are one.--(John 17.) When these prayers are answered, they will know as much as
the Father and Son know. They will be in the Father and Son, and the Father and Son will be in
them, and the Father and Son and all the Saints will be made perfect in one. Hence John says,
"Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know
that, when he shall appear, we shall be like him."---(1 John 3: 2.) Not only like him in body, but also
in mind. For then he "shall change our vile body, that it may be fashioned like unto his glorious body."
(Phillippians [sic] 3: 21.) Then we shall he perfect as our Father in Heaven is perfect--(Math. 5: 48)
then shall we be pure as He is pure, and holy as He is holy: then shall we know as we are known,
and see as we are seen: then shall we be heirs of God, and joint heirs with Christ in the inheritance of
all things: then shall knowledge in part be done away, and we shall know in full: then there will be no
knowledge, or truth, or wisdom in the heights above or in the depths beneath, or in the Heavens, or
in the Heaven of Heavens, or in the immensity of space, or in the eternal ages of duration, but what
we shall comprehend and know; then there will be no Being or Beings in existence that will know
one particle more than what we know: then our knowledge, and wisdom, and power, will be infinite;
and cannot, from thenceforth, be increased or expanded in the least degree: then we shall be Gods,
because all the fulness of God will dwell within us.
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96. It has been most generally believed that the Saints will progress in knowledge to all eternity: But
when they become one with the Father and Son, and receive a fulness of their glory, that will be the
end of all progression in knowledge, because there will he nothing more to be learned. The Father
and the Son do not progress in knowledge and wisdom, because they already know all things past,
present, and to come. All that become like the Father and Son will know as much as they do, and
consequently will learn no more. The Father and Son, and all who are like them and one with them,
already know as much as any Beings in existence know, or ever can know.
97. In the twenty-second paragraph of this article we showed that there could not possibly be but
one God, so far as the attributes are concerned, but so far as it regards persons, that there were an
immense number of Gods. Now we wish to be distinctly understood that each of these personal
Gods has equal knowledge with all the rest; there are none among them that are in advance of the
others in knowledge; though some may have been Gods as many millions of years, as there are
particles of dust in all the universe, yet there is not one truth that such are in possession of but what
every other God knows. They are all equal in knowledge, and in wisdom, and in the possession of all
truth. None of these Gods are progressing in knowledge: neither can they progress in the
acquirement of any truth.
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98. Some have gone so far as to say that all the Gods were progressing in truth, and would continue
to progress to all eternity, and that some were far in
far in advance of others: but let us examine, for a moment, the absurdity of such a conjecture. If all
the Gods will be eternally progressing, then it follows, that there must be a boundless infinity of
knowledge that no God ever has attained to, or ever can attain to, throughout infinite ages to come:
this boundless infinity of knowledge would be entirely out of the reach and control of all the Gods;
therefore it would either not be governed at all, or else be governed by something that was infinitely
Superior to all the Gods--a something that had all knowledge, and consequently that could not
acquire more. Have we any right to say that there is a boundless ocean of materials, acting under
such Superior laws that none of the Gods to all ages of eternity can be able to understand them? We
should like to know what Law Giver gave such superior laws? If it be said that the laws were never
given, but that the materials themselves eternally acted according to them. This would not in the least
obviate the difficulty; for then there would be a boundless ocean of materials, possessing a
knowledge of laws so infinitely superior to the knowledge of all the Gods, that none of them, by
progressing for eternal ages, could ever reach it. This is the great absurdity, resulting from the vague
conjecture that there will be an endless progression in knowledge among all the Gods. Such a
conjecture is not only extremely absurd, but it is in direct opposition to what is revealed.
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99. We shall now show from the revelations given through JOSEPH, the SEER, that God and his
son, Jesus Christ, are in possession of all knowledge, and that there is no more truth for them to
learn, and show also that the Saints will attain to the same fulness and know as much as they know.
First, we will give Enoch's testimony concerning God, the Father: "And it came to pass that the God
of Heaven looked upon the residue of the people, and He wept; and Enoch bore record of it, saying,
how is it the Heavens weep, and shed forth their tears as rain upon the mountains? And Enoch said
unto the Lord, how is it that thou canst weep, seeing thou art holy, and from all eternity to all
eternity? and were it possible that man could number the particles of the earth, and millions of earths
like this, it would not be a beginning to the number of thy creations; and thy curtains are stretched out
still; and yet thou art there and thy bosom is there; and also thou art just; thou art merciful and kind
forever; thou hast taken Zion to thine own bosom, from all thy creations, from all eternity to all
eternity, and nought but peace, justice, and truth, is the habitation of thy throne; and mercy shall go
before thy face and have no end: how is it that thou canst weep?" Connected with the reply, the
Almighty said to Enoch, "Behold I am God; Man of Holiness is my name; Man of Counsel is my
name; and Endless and Eternal is my name also. Wherefore, I can stretch forth mine hands and hold
all the creations which I have made; and mine eye can pierce them also." (See Joseph Smith's
inspired translation of the Book of Genesis, published in "The Pearl of Great Price.") The Being
whom Enoch here addressed, and who conversed with him, is represented in the same connection as
the Father of Christ. This Being is declared to be "from all eternity," and the creations that He had
made were so immensely numerous, that the particles of dust in a million of earths like this, "would
not be a
be a BEGINNING to the number." This shows that His creations are endless, or in other words
infinite in number. Now a finite number cannot, in one sense, be a beginning to an infinite number.
The vast number of particles contained in millions of worlds, is still only a finite number, and is
therefore limited; but an endless series of worlds is not limited, and therefore can have no beginning;
and no finite number, however great, can be the beginning of something that has no beginning. This
endless number of worlds are all held and controlled by the power of God, the Father of Christ. And
to show that He has a full knowledge of them all, He exclaims, "Mine eye can pierce them also." The
perceptive powers of His vision must be infinite or he could not look upon an infinite number of
creations. It shows still further that His "eye can pierce them" all at the same instant; for if He were
obliged to withdraw His vision from one in order to look upon another, He never could have time to
behold them all. If He were to observe each only for the short period of one second, He could not
behold even a beginning of the endless number in as many millions of ages, as there are particles of
dust in the visible universe; but as His "eye can pierce them" all, He must necessarily have the power
of beholding them all at the same instant. Moreover, He is present with them all, for Enoch, in
speaking to the Lord in regard to the immensity of the numbers of His creations, exclaims "Thou art
there, and thy bosom is there." Being present in all, beholding them all, and governing them all, He
must necessarily have a knowledge of them all. And as the number of worlds are infinite, His
knowledge must be infinite, and, therefore, He knows all things, and can know no more. This agrees
with what this same Being said to Moses.
1:8:119
"And God spake unto Moses, saying, Behold, I am the Lord God Almighty, and Endless is my
name, for I am without beginning of days or end of years; and is not this Endless? And, behold, thou
art my son, wherefore look, and I will show thee the workmanship of mine hands, but not all, for my
works are without end, and also my words, for they never cease; wherefore no man can behold all
my works, except he behold all my glory; and no man can behold all my glory, and afterwards
remain in the flesh. And I have a work for thee, Moses, my son; and thou art in the similitude of mine
Only Begotten; and mine Only Begotten is and shall be the Saviour, for he is full of grace and truth;
but there is no God besides me, and all things are present with me, for I know them all." (See "Pearl
of Great Price.") Here the Father of Christ declares that His "works are without end," that "all things
are present" with Him, and that He knows them all.
The same idea is conveyed in another revelation, as follows: "Judgment goeth before the face of 'Him
who sitteth upon the throne, and governeth and executeth all things; He comprehendeth all things,
and all things are before Him, and all things are round about Him; and He is above all things, and in
all things, and is through all things, and is round about all things; and all things are by Him, and of
Him, even God, forever and ever." (Doctrine and Covenants, sec. 7, par. 10.) As "He
comprehendeth all things," His knowledge must be infinite; therefore, the vague conjecture that God,
the Father, can progress eternally in knowledge, is, as we have shown, not only absurd, but directly
opposed to the
the revelations which He has given.
1:8:119-120
100. We shall next prove by the new revelations that the Only Begotten Son is in possession of
equal knowledge with the Father. "And I, John, saw that He (Christ) received not of the fulness at
the first, but received grace for grace; and He received not of the fulness at first, but continued from
grace to grace, until He received a fulness, and thus He was called the Son of God, because He
received not of the fulness at first." (Doc. and Cov., Sec. 83: Par. 2.) What was this fulness here
mentioned? Jesus answers this question, "I am the Spirit of truth, and John bore record of me,
saying, He received a fulness of truth, yea even of ALL truth." But what is truth "Truth is the
knowledge of things as they are, and as they were, and as they are to come." (Par. 4.) John was not
satisfied with telling us that Jesus received a fulness of truth, but repeats the idea, "yea, even of all
truth," or in other words, He received a fulness of the knowledge of all "things as they are, and as
they were, and as they are to come." No power of language could be able to express the idea in
clearer or more forcible terms. And now we ask, is there any other truth or knowledge in existence
that Jesus could learn? We fearlessly answer, No. A fulness of all truth embraces, first, a knowledge
of all "things as they are" in their present condition, or in other words, a knowledge of all the worlds
that now exist throughout the boundless immensity of space, and of all the materials of nature,
whether organized or unorganized, and of all their relations, and dependencies, and laws, and
operations, whether animate or inanimate, intelligent or unintelligent; it embraces a knowledge of
every thought and desire, of every feeling and emotion. that exists among all the countless swarms of
living beings in all worlds; it grasps within its infinite capacity the present state of every individual
particle, its properties and qualities in all planets and suns, and systems, and universes in the
boundless heights and depths of infinity itself. But this is not all; it takes in the past as well as the
present; a fulness of all truth, embraces an endless duration that is past--a boundless ocean of
space--an infinity of materials---the eternal and unceasing operations of each particle--a knowledge
of the exact condition of the universe as a whole, and in all its parts in every successive instant from
the present back through endless ages without beginning. But we must not stop here; the fulness of
all truth embraces a knowledge of all things to come; of all worlds that shall be organized, redeemed,
and glorified; of all the eternal laws, operations, and changes of every particle of substance in
existence in every successive moment throughout eternal ages that will have no end. This, in
connection with the present and the past, is what constitutes "all truth"--this is, the infinite knowledge
dwelling in Christ; and this is what He received when a fulness was given unto Him. John informs us
of the period when this fulness was granted. "And I, John, bare record, and lo! the Heavens were
opened, and the Holy Ghost descended upon Him in the fern of a dove, and sat upon Him, and there
came a voice out of Heaven, saying this is my beloved Son. And I, John bare record that He
received a fulness of the glory of the Father; and He received all power, both in Heaven and on
earth, and the glory of the Father was with Him, for He dwelt in Him.
dwelt in Him." (Par. 2.) It is this fulness of truth that is God, and that is personified and called by the
different names which the Lord has appropriated to Himself: it is this fulness of truth that constitutes
the one only true and living God, and besides Him there is no God. He dwells in countless myriads of
temples, and is in all worlds at the same instant. He is in all, and over all, and through all things, and
the power by which they are governed. He is in the personage of the Father in all of his fulness, even
the Spirit of truth. God is Truth, and Truth is God, and the material universe is His tabernacle; men
are designed to be his tabernacles or temples, if they will receive Him. Jesus says, "I am in the
Father, and the Father in me, and the Father and I are one: the Father, because He gave me of His
fulness." (Par. 1.) Jesus was called the Son "because he received not of the fulness at the first;" and
he was called the Father because he afterwards did receive it. Thus the name of Father is given to
the Son not because of the tabernacle, but because of the fulness of truth, which is the Father
dwelling therein.
1:8:120-121
101. We shall now proceed to show from new revelations that the Saints are to have equal
knowledge with the Father and Son. We now only know in part; so far as truth dwells in us, so far
the Father and Son dwell within us. Hear what Jesus says: "Behold, ye are little children and ye
cannot bear all things now; ye must grow in grace and in the knowledge of the truth. Fear not, little
children, for you are mine, and I have overcome the world, and you are of them that my Father hath
given me; and none of them that my Father hath given me shall be lost: and the Father and I are one:
I am in the Father and the Father in me; and inasmuch as ye have received me, ye are in me and I in
you. Wherefore I am in your midst, and I am the good Shepherd, and the Stone of Israel. He that
buildeth upon this rock shall never fall, and the day cometh that you shall hear my voice, and see me,
and know that I am." (Doc. and Cov., Sec. 17: Par. 8.) We are in this revelation represented as only
little children, not able, as yet, to bear all things, but are commanded to grow in grace and in truth;
and are told that inasmuch as we had received Him we were in Him, and He in us. As the Father and
Son are called Truth, inasmuch as we receive truth, they dwell within us. Where only a small degree
of light and truth dwells within us, there only a small portion of the Father and Son abide in us; as we
increase from grace to grace, and from truth to truth, so do we in like manner inherit greater, and still
greater, portions of God, and when we receive a fulness of all truth, then all the fulness of God
dwells in us, even the Father and Son. The fulness of all Truth in us will make us Gods, equal in all
things with the Personages of the Father and the Son; and we could not be otherwise than equal, for
He is the same God who dwells in us that dwells in them; instead of dwelling in two tabernacles,
under the names of the Father and Son, He will then dwell in the additional tabernacles of the Saints.
And wherever He dwells in fulness, there would necessarily be equality, in wisdom, power, glory,
and dominion.
1:8:121
102. We will quote another extract in order to show how we are to attain this fulness. "And it shall
come to pass, that if you are faithful, you shall receive the fulness of the record of John. I give unto
you these
these sayings that you may understand and know how to worship, and know what you worship, that
you may come unto the Father in my name, and in due time receive of His fulness, for if you keep my
commandments you shall receive of His fulness, and be glorified in me as I am in the Father;
therefore, I say unto you, you shall receive grace for grace." (Doc. and Cov., sec. 83: par. 3.) The
fulness is to be obtained on condition of keeping His commandments. That we are to receive a
fulness in the same sense that He received it, is evident from the fact that when we obtain that
blessing, Jesus says, that we should be glorified in Him as He was in the Father. In the next
paragraph we have a still stronger evidence, Jesus says, "John bore record of me saying, He
received a fulness of truth, yea, even of all truth, and no man receiveth a fulness unless he keepeth
His commandments. He that keepeth His commandments receiveth truth and light, until he is glorified
in truth and knoweth all things." This is as plain as language can make it. When this promise is
realized, the Saints will know all things past, present, and to come, and there will be no Being in
existence that will be in advance of them in knowledge and wisdom. Again, Jesus says, "If your eye
be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in
you, and that body which is filled with light comprehendeth all things." And still again, "The day shall
come when you shall comprehend even God; being quickened in Him and by Him." (Doc. and Cov.
7: 12, 18.) It is not necessary to multiply passages, for the revelations, both ancient and modern, are
very full upon this point. Enough has been quoted to demonstrate that the light of the Saints will grow
brighter and brighter until the perfect day at which time their light will be full and cannot from
thenceforth be increased in brilliancy. How much more satisfactory it is to the mind to contemplate
millions on millions of glorified worlds, each peopled with myriads of Beings filled with all the fulness
of God or Truth, than it is to suppose them all progressing in knowledge without a possibility of ever
attaining to a fulness worlds without end. This perfection and equality in knowledge among the Gods
of all ages and worlds, serve to produce a perfect oneness among them all. Having equal knowledge,
they would of course have equal wisdom and equal power, and would act with the most perfect
union, and harmony, and consert [sic] in all things. But what inextricable difficulties and confusion
there would be, if they differed in knowledge and all of them were progressing. The oneness, so
necessary for the peace and good order of the Heavenly worlds, could not exist; one for the want of
the requisite knowledge would undo what another of superior knowledge had done: upon the
progressing principle, they never could be made perfect in one, worlds without end. Thus we have
abundantly proved that the capacities of man are not only eternal, but infinite.
(To be continued.)
1:8:122
CELESTIAL MARRIAGE.
(Continued.)
The object of laws is to prohibit every practice which is calculated to injure individuals or society.
But in what respect are individuals or society injured by the practice of a plurality of wives? We
answer, in no respect whatever. The objector may say that such a practice is calculated in some
instances to produce poverty and bring distress upon the family, and, therefore, should be
, should be considered criminal, and prohibited by law. We reply, that there are many practices
which bring poverty and distress, and yet those practices are perfectly lawful. For instance, the slave
holder may reduce himself to poverty, by accumulating slaves, and by a mismanagement of them.
Would the Southern States consider this a crime? Would they prohibit by law the purchase of slaves,
because, in some instances it reduced the purchaser to poverty and brought distress upon himself
and family? And again; a man may bring poverty and distress upon himself and family by unwisely
employing mechanics, clerks, day laborers, &c. Would any of the ,States or Territories consider this
criminal? Would they enact laws to prohibit the hiring of mechanics and laborers, because, in some
instances, it reduces to poverty? Another instance; many persons by marrying one wife reduce
themselves from a state of wealth to abject poverty, yet no State would, for such a reason, denounce
the marriage of one wife as criminal and prohibit it by law. We might multiply any amount of
instances, where poverty and distress are brought upon families by the practice of things which are
perfectly justifiable by the law. Because a plurality of wives may, in some instances, reduce a family
to poverty, is no reason, therefore, why it should be prohibited by law, any more than thousands of
other practices which may produce the same results. But in the most of cases, the plurality system
would have a contrary tendency: instead of diminishing the wealth of a family it would increase it. A
large number, bound together by the strong ties of family affection, and taking hold of business in a
united capacity, will be able, most frequently, to accomplish more than the same number of
individuals acting separately, and governed only by individual interest. A union of interest and action
is admitted by all to be more powerful in its results, than disunion. A numerous family of children are
calculated to accumulate wealth, or to accomplish any other object by their united energy, more than
a small family. Hence, the Psalmist says, "Children are an heritage of the Lord." Happy is the man
that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in
the gate" (Ps. 127.) Instead of a large family being a disadvantage in point of wealth or strength, they
are of great advantage. Therefore, so far as this cause has any bearing, it would be more just for the
States to prohibit the one-wife system, than to prohibit the system of plurality.
1:8:122-123
Sometimes objections are urged against the plurality system, by saying, that it takes away the rights
of' women, and, therefore, it should be prohibited by law. But what rights of women does it take
away? If several women voluntarily and from their own choice, and with the consent of their
relatives, wish to unite their destinies with one man, what rights have been taken away? what injuries
have been sustained either by themselves or by society in general? We answer, none at all. On the
other hand, the rights of women are destroyed and taken from them in prohibiting them by law to
have the man of their choice: they are compelled, by legislative enactments, to relinquish all hopes of
marrying a man upon whom their affections are placed, and obliged, if they marry at all, to go
contrary to every feeling of their nature--to be united with one for whom they have no love. How
many thousands of women
of women there are who would rather remain single all their days, than to accept the offers of many
profligate young men for whom they entertain no other feelings but those of disgust. Could these
same women have their rights which naturally belong to them, but which our illiberal State
governments have deprived them of, they would unite their destinies with good men, and be infinitely
more happy under the plurality system, than they would be to remain in a state of celibacy, or to be
united with some wicked profligate. Give women their rights; let them marry the man of their choice.
Where pure effection [sic] exists, there let them consumate [sic] that effection [sic] by freely uniting
themselves in the sacred bonds of matrimony with the man whom they love, and who loves them
sufficiently to make them the partners of his bosom for life. Any thing short of this is illiberal and
destroys the rights of women.
1:8:123
It is said that plurality destroys the rights of the first wife, and, therefore, should not be tolerated by
law. This depends upon circumstances. If a man has been foolish enough to make a contract with a
woman previous to their marriage, that he will never marry another while she lives, then it would be
taking away her rights to violate that contract without her consent. Such a man, under such a
contract, should not be permitted by the laws of the States to break his agreement, for in so doing,
he would take away the rights which he has guaranteed to her. But if a man marry a woman without
binding himself by such contract, or if he marry her with an understanding that he can marry others
when he thinks proper so to do, then there are no rights of the first wife taken away, nor no
contracts broken. The first wife, under these circumstances, enjoys all the rights that she had any
reason to expect. When she gave herself to her husband, it was not by compulsion; she freely and
voluntarily consented to be his, with the full understanding that he might marry others, whenever he
chose. A woman, under these circumstances is divested of no rights only what she has voluntarily
surrendered. She prefers rather to be united with such a man, though she may share but a measure of
his attention, than to live a life of celibacy or be obliged to marry one whom she loves less. Therefore
the objection against plurality upon this ground is wholly without foundation.
1:8:123-125
Another objection is urged against plurality by pretending that it corrupts the morals of society, and,
therefore, it is argued that it should be considered a crime, and be prohibited by law. But we ask
what morals of society does it corrupt? Morality is only another name for virtue, goodness,
righteousness. Immorality is its opposite--that is, vicious, evil, unrighteous. To be moral is to be
innocent of crime: to be immoral is to be guilty of crime. It can neither be shown from reason nor the
word of God that plurality is criminal, and hence it cannot be immoral, and therefore the morals of
society are not in the least endangered by its practice. On the contrary, plurality is a great and
powerful antidote against immorality. How many hundreds of thousands of women there are, who, in
consequence of having no opportunities of marriage, yield themselves up to a life of profligacy, and
become notoriously immoral and unvirtuous. If these same females had not been deprived of the
rights which all should enjoy under our glorious Constitution, they might have united
have united themselves to some virtuous good men, and been happy as their second or third wives,
and thus been saved from the temptations and evils into which they have fallen. Look at the misery
and wretchedness of thousands of females in almost every city in America and Europe--inquire into
the causes of their shameful and criminal course of life, and it will be found that in nine cases out of
ten, they were driven to that state of degradation for the want of a protector--a husband in whom
they could centre their affections, and on whom they could rely for a support. Would it not have
been far better for these females to have been honorably connected in marriage, according to the
plurality system, than to have plunged themselves into the vortext [sic] of irretreivable [sic] ruin?
What an immense amount of immorality, and consequent suffering would have been prevented, had
the State governments not been influenced by the corrupt traditions of Apostate Christianity in
prohibiting plurality and denouncing it criminal! But this order of thing would not only prevent females
from becoming public prostitutes, but would promote virtue among the males. Because of the vast
numbers of unvirtuous females with which the nations are cursed, many young men neglect marriage,
and seek to gratify their sexual propensities by unlawful and sinful connections. If no public female
prostitutes existed, or if they rarely could be found, the natural consequences would be, that young
men, instead of abandoning themselves to prostitution, would seek to unite themselves in honorable
marriage with the partners of their choice. Plurality, therefore, not only would be a preventative
against female prostitution, but would diminish the causes or means of prostitution on the part of the
males. Young men abandon themselves to vice and immorality in proportion to the amount of
temptation and evil influences with which they are surrounded. Diminish the causes and the effects
are diminished also: and if the cause be destroyed the effect ceases. Let our State laws permit
plurality, and it will seldom be the case that a female will yield to prostitution, prefering [sic] lawful
marriage to a life of degradation and suffering. The army of degraded females, receiving little or no
accession to their numbers, would soon be diminished and eventually destroyed by their own folly
and wickedness, and thus, the causes of temptation having, in a great degree, ceased, young men
would walk in a more healthy atmosphere, and not be constantly allured, as they are now, from the
paths of virtue. Plurality would also diminish greatly the temptations which beset the paths of married
men, as well as those who are young; they would no longer be under the temptation to keep a
mistress secretly, and to break the marriage covenant, and thus sin against their wives and against
God. How many thousands there are who practice this great abomination. And why do they do it
Because they are compelled by our bigoted State laws to confine themselves to one wife. Had they
the liberty which four-fifths of the other nations have, and which the Bible and our National
Constitution guarantee, they could marry a plurality of wives, and be compelled to support them and
their children, instead of having their secret mistresses, and turning them away when they get tired of
them. Which, think you, a woman would prefer? Would she rather live in adultery with a man,
subject, at any moment, to be turned away,
away, pennyless and unprotected, or to be lawfully united with him in honorable wedlock? Would
she not infinitely prefer the latter to the former? If plurality existed, it would be very seldom that
women would consent to be mistresses. Plurality, therefore, instead of injuring the morals of society,
would have an effect directly the reverse; it would greatly purify society from the immoralities which
now exist. How long shall the State governments be cursed with such illiberal laws! When will the
people awake to a consciousness of their duties, and repeal those acts which have resulted in so
much evil! When will they learn to be freemen according to the spirit of the Constitution, and no
longer fetter themselves with the chains of superstition, handed down from the dark ages of Popery!
Arise, Americans, arise! break every yoke that tends to bondage! Assume the dignified position of
American citizens Maintain inviolate the choice liberties of your country--the liberties so dearly
purchased by your illustrious ancestors let not the galling chains of priestcraft bind the nation's
conscience! let not the bigoted traditions and customs of Apostate religions influence your legislative
departments! let not the judgment and wisdom of your great statesmen be swayed from the
important principles of liberty, so dear to every American heart! let no laws be enacted, denouncing
as crime, that which reason, morality, and the word of God, approve, as a virtue! let no laws prohibit
you from the enjoyments, arising from domestic relations which are reasonable, moral, virtuous,
pure, and good! If your fathers have been in bondage to Romish superstitions, remember that you
are free! Yes, free from religious intolerance! free from all nations under Heaven! free to enjoy all
blessings, unmolested, which God has ordained for man, unless you, yourselves, prefer laws tending
to bondage, rather than liberty!
1:8:125
Another objection to plurality is made by pretending that it is calculated to excite jealousies in
families, and, therefore, it is argued to be criminal, and should be prohibited by law. If several
women mutually agree to be the wives of the same man, and he treats them with impartiality, we see
no cause existing for jealousy. Each receives all the attention which she expected to receive, when
she entered into the matrimonial contract. If jealousies should arise, they would be entirely of a
different nature from those occasioned by unlawful steps taken by a husband. If a husband violate
the laws of virtue by unlawful connections, the wife loses confidence in him; and when confidence is
gone, peace and quietness are gone, and the foundation of happiness is destroyed in the family. Not,
so, when jealousies arise between members of the same family. Each wife knows that the other
wives are as much entitled to the attention of the husband as she, herself; she knows that such
attentions are not criminal, therefore, she does not lose confidence in him; though she may consider
him partial, in some respects, yet she has the consolation to know that his attentions towards them
are strictly virtuous. Confidence being retained. the elements of happiness are retained. Jealousies,
arising from unvirtuous conduct, are mingled with a consciousness of the guilt of the individual; while
those arising from the other cause have no such distressing reflections; the first is cruel as the grave,
knawing [gnawing], like the worm that never dies, at the very
heartstrings of enjoyment and peace, while the latter is only a partial transitory evil which is speedily
dissipated by the kindness and attention of the husband. Plurality, as we have already stated, is a
great preventative to unvirtuous connections, and therefore is a remedy against the jealousies arising
from such causes. And as for the other kind of jealousy, if it should be stigmatized by that name, it is
of trivial importance; like the jealousies which frequently arise between children, it is soon gone. This
kind of jealousy is not the result of plurality, but a result of partiality or supposed partiality. If plurality
should be prohibited on account of jealousies which may arise, monogamy or the one-wife system
should be prohibited on account of the still greater jealousies which may arise for fear the husband
may keep his secret mistresses, as many thousands do. These kind of jealousies work far greater
evils in society, than what the other kind can possibly do. If the great object be to put a stop by law
to the evils arising from jealousies, let laws be enacted, requiring man to have a plurality of wives, or
else none at all; prohibit the one wife practice, and you will accomplish much more than you do by
prohibiting plurality. But we say let no prohibitory laws be passed in regard to how many wives a
man may, or may not have; leave every man free in this respect, and in a very few years, you would
see a great reformation in the morals of the country; you would see not one-tenth part of the
prostitution that is seen now; you would see females fulfilling the noble purpose of their creation,
instead of being abandoned prostitutes, houseless, homeless, and childless, going down to their
graves in wretchedness and misery, uncared for and unlamented.
1:8:125-126
Another objection presented against plurality is, that it is contrary to the customs of American and
European nations, and for this cause should be considered criminal, and prohibited by legislative
enactments. In reply to this objection, we say that there are many things which are entirely contrary
to the general customs of the people, which are not criminal, and which would be a violation of the
Constitution to prohibit. The Shakers believe in dancing in their religious assemblies on the Sabbath
day; this practice is wholly derogatory to the customs of the nation. Would it be lawful and right to
enact laws, prohibiting this practice of the Shakers on the ground of its being contrary to custom?
Another class of individuals believe in the abominable practice of sprinkling infants, actually
practicing this abomination in the name of the Lord. This is entirely contrary to the customs of the
great majority of this nation. Must this class be prohibited from this practice, because it is contrary to
the custom of the nation? The Shakers, and some other communities, have adopted the ancient
practice of having all their property as common stock: this is also entirely different from the general
custom of the nation; must it, for this reason, be prohibited by law? The Roman Catholics practice
many ceremonies and ordinances which the great majority of the nation do not practice. Must their
customs be denounced as criminal and be prohibited by law, because they are different from those
of the nation? Each society in the United States have some practices which agree with the national
customs, and some which are peculiar to themselves. Would it accord with the spirit of the
of the Constitution to compel each society to cease all of their peculiar practices, because they were
not national customs? The Church of the Latter-Day Saints practice in many respects according to
national customs, and in other respects they have their peculiar customs, like all other societies. It
matters not how much the peculiar customs of a society may differ from the national ones, providing
that they are not immoral, or criminal, or calculated to injure society. The peculiar customs of
plurality, practiced by some in Utah, in no way interferes with the rights of any one: it is in no way
immoral; it in no way injuries the parties themselves, or any one else; it is in no way unscriptural; it is
in no way conflicting with the Constitution; it is in no way violating any of the laws of Utah, or any
other laws to which the citizens of that Territory are ameniable [sic]. Therefore, there is no reason
whatever for calling it a crime, or for passing legislative enactments against it.
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It is difficult for us to imagine, why State Governments ever considered it necessary to pass laws
confining their citizens to one wife. We can see no causes or necessity whatever for such laws. They
are laws founded wholly on custom. Because the European nations, from whom they originated,
have been bound down under these illiberal institutions, and have had a yoke placed upon their
necks by priestcraft, and by a union of the ecclesiastical with the civil powers, our fathers could not
all at once free themselves from these traditionary superstitions. They must follow the customs of
their fathers in some respect, however inconsistant [sic] they may be. How true is the sentiment that
a people who have been long in bondage, or under the influence of erroneous traditions, can only
free themselves by degrees. We see this verified in the American nation: they have broken the yoke
of tyranny and oppression, and have planted the germs of liberty upon their soil; they call themselves
free, but they are only free in part. Their Legislative departments are still tinctured with priestcraft, or
with the illiberal sentiments imbibed by our fathers under the oppressive institutions of the European
powers. This is exemplified by their still following those governments in the prohibition of plurality.
The States can render no reason why they follow this erroneous tradition, only to say "it was the
custom of our fathers." Is it not time that legislators and statesmen should begin to inquire into the
reason of their laws? It is not sufficient to satisfy the advancing spirit of the age, to tell us that certain
laws are enacted, because they are sanctioned by the customs of the dark and tyrannical ages. It is
not enough to merely say, we denounce an act as criminal, because the European nations denounce
it. If the sons of American freedom are to be prohibited from certain practices which they may
consider perfectly innocent, they wish to be reformed wherein those practices are criminal: they do
not wish to bo brought into bondage blind-folded. Neither do they wish to elect, legislators to palm
upon them the impositions of Popery, because they are customary among other nations. We wish
some of our wise statesmen, or some other competent persons, would take up the subject of
plurality and show wherein it is immoral, or unscriptural, or criminal. Upon this subject, the people
want arguments, not denunciations; reason, not sophistry; evidence, not popular
traditions or customs; they want a clear, lucid demonstration that the practice is evil. If there are no
persons competent to the task, they will signify it, by continuing to follow the old custom of
denunciation, or at least, by their silence.
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The States should not only permit plurality, but enact wise and judicious laws regulating the same.
The husband should he compelled by law to provide for his different wives and children, the same as
if he had but one. The law should make provisions for each of his wives and children upon His
decease, to inherit a share of the property. The law should consider him bound for life to each of his
wives the same as if he had married but one; he should not be considered divorced from either, only
through due course of law; and adultery should be the only crime, as our Sav[i]our has said, for
which a man should be justified in putting away either of his wives. If, instead of abolishing plurality,
the States would regulate the same under good and wholesome laws, they would make it far better
for the female portion of the community; and thus in time would redeem the nation from the terrible
evils of prostitution with which they are now cursed. We have in these arguments set forth what
should be tolerated in regard to plurality, so far as the genius of our Government and our legislative
enactments are concerned. But when we consider marriage in relation to the divine government of
Heaven, we say, as we have already expressed ourselves, that no man in this nation, nor any other,
has a divine right to marry even one wife, much less a plurality, until he becomes righteous enough to
bring up his children according to the law of Heaven; and to save himself and his children in the
eternal worlds. There is a broad distinction to be made in relation to this thing, between the divine
government and human governments; and they should in no wise be confounded in one. Church and
State are with the American nation entirely distinct. By the laws of the church the wicked should
have no right nor title to the divine institution of marriage; by the laws of the State they should have
the right of marrying as many wives as they please; it is a privilege which they have a right to claim,
according to the spirit and genius of the Constitution; it is a violation of the principles of liberty,
contained in that sacred document, to limit them to one, when two or more are just as honorable as
one. It is true, God has nothing to do with their marriages while in a state of wickedness. Whether
they have one wife or a dozen, it is all illegal so far as God is concerned. But to be consistent with
the form of government which the nation has adopted, there should be no restrictions in regard to the
number.
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There is an entire distinction in the Territory of Utah, as in all other Territories, between the civil
government, and the various forms of church governments. The civil government of Utah, has not
seen proper to abridge the liberties of its citizens in regard to the number of wives that they may
have. Therefore, the Presbyterians, the Baptists, the Methodists, the Latter-Day Saints, and all other
denominations, or individuals, whether believers in any creed or unbelievers, who may feel disposed
to settle in Utah, have, each and all of them, the liberty of marrying as many wives as they think
proper, and the civil government will not interfere with them. But if the Latter-Day Saints, or any
other
any other denomination in that Territory, feel it their duty to limit the members of their respective
churches to one wife, or to none at all, (like the Shakers,) under the penalty of the disfellowship of
their church, they have the most perfect liberty there, as in all other territories, so to do. If any
member of the Latter-Day Saints should not be permitted by his church to marry two wives, he
could still, by rebelling against the rules of his church, go and marry two under the civil law; and the
Latter-Day Saint Church could do nothing with him, only to expel him from their fellowship. Any
denomination in any State or Territory have the most undoubted rights to prohibit marriage altogether
so far as their church is concerned; but they have no right to interfere with the civil laws, regulating
marriages.
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The denomination called the Latter-Day Saints in Utah have no more liberties or privileges granted to
them by the civil power than any other denomination who may choose to settle there. If they
constitute the majority of the population they can elect such individuals as they see proper to the
legislative departments; this is not oppression, but is precisely according to the practice of all the
other Territorial and State governments. The majority rules--the majority elects; this is the very
essence of our national institutions. Utah is not an exception: she is governed, in all respects, by the
civil power, and not by the ecclesiastical: the latter is confined wholly to the churches of the different
religious societies who have or may settle in the Territory, while the former regulates all by the civil
laws. The Latter-Day Saints in the capacity of a church have no more voice in the government of
Utah, than the Methodists or any other religious denomination. They, as well as all other societies,
are obliged to submit to the civil powers.
It is to be hoped that the legislative department in Utah will never be so trammelled [sic] by the
customs of the other territories as to infringe upon the rights of the domestic relations, limiting and
abridging them according to the erroneous superstitions handed down to our day by the nations of
Apostate Christendom. It is further to be hoped, that they will carefully examine the nature of all
customs and practices which have been denounced criminal, and wisely and impartially distinguish
between what is in reality criminal, and what is, because of custom, erroneously called so. Such are
the kind of legislators that ought to be sought for in every State and Territory.
We have, in the foregoing, answered all the objections against plurality, based on the supposition of
its being criminal; and have clearly shown that they are without foundation. We shall next proceed to
show that plurality of wives is among the greatest blessings bestowed upon the righteous. It is
evidently a great blessing to be entrusted with power and authority to rule and govern, according to
the law of righteousness. God is the supreme Ruler of the universe. He rules all beings and things by
laws, through which His wisdom and power are made manifest. He exercises supreme power and
authority, because He has supreme wisdom and knowledge. It is His glory and happiness to govern
all things. If He were deprived of the privilege of governing, He would be deprived of his glory. So it
is with all His offspring: they are happy and glorious in proportion to the amount of divine authority
and power with which they are
they are intrusted, providing that they exercise the same in righteousness.
(To be continued.)
CONTENTS.
The Pre-Existence of Man 113
Celestial Marriage 122
WASHINGTON CITY, D. C.
EDITED AND PUBLISHED BY ORSON PRATT,
at $1 per annum, invariably in advance.
THE SEER.
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All ye inhabitants of the world, and dwellers on the earth, See Ye, when He lifteth up an Ensign on
the Mountains. --Isaiah xviii, 3.
Vol. 1. September, 1853. No. 9.
THE PRE-EXISTENCE OF MAN.
(Continued.)
103. An infinite quantity of self-moving intelligent matter, possessed of infinite capacities, and existing
eternally, must have been engaged in an endless series of operations. It matters not how far we may,
in the imagination of our minds, go back into the infinite depths of past duration, we are still obliged
to admit, that every particle of matter which now exists, existed then; that it was then capable of
self-motion; that it was then capable of exercising the eternal capacities of its nature, and of
progressing onward and upward, until it should be perfected in all the fulness of wisdom, knowledge,
and truth. An endless series of operations excludes a first operation. If it be assumed that there was a
period when matter first began to act, then the succession of acts would be finite and not endless,
and there would have been an endless duration, preceding that first act, during which, all things
would have been in a quiescent state, or state of absolute rest. To suppose that all the spiritual matter
of the universe, which is now so powerful and active, has once been eternally at rest, would seem to
be absurd in the highest degree. Every thing now is in motion; every thing is highly active: every thing
is acting under some law, or guided by some motive or will. Such a thing as an inactive particle of
matter is not known in the universe. If all substance once existed eternally without action, what
prompted it to make the first effort? How came the first particle to move itself? Why, after an
endless past duration, should it all at once, conclude to move? Why should intelligent thinking
materials, capable of self-motion, have existed from all eternity without exercising their capacities?
No one, therefore, upon candid reflection, can suppose, for one moment, that there was a beginning
to the operations or actions of substance. There could not have been a first act or first operation.
The succession of acts and operations must have been endless.
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104. Having shown in the preceding paragraph, that there must have been an endless series of
operations among the self-moving intelligent materials of nature, let us next inquire in, to the nature of
these operations. These operations may have been extremely simple, or they may have been
abstruse and intricate in their nature: they may have been the effect of each individual particle, acting
at random under no particular system of laws, or they may have been the results of a combination of
large masses of substances acting under wise and judicious laws: they may have acted in a
disorganized capacity, or they may have acted in the capacity of organized worlds, and personages,
and beings, something similar to what now exists. Simple operations at random without law, would
exhibit but a small degree of intelligence; while operations such as now exist, would show something
that had infinite wisdom, knowledge, and power; in other words, it would prove the existence of
existence of a God. If this endless series of operations has always been conducted with the same
wisdom and power which now characterize the workings of the universe, then there must have
always been a fulness of knowledge and truth exisiting [existing] somewhere, either in organized or
disorganized substances. We cannot prove from the present appearances of nature that there has
always been a God. The present exhibitions of nature only prove that there is now a God, and that
there has been a God for many ages past, which is clearly proved by His works, many of which can
be proved to be many thousand years old. But when we go back to ages still more remote in
antiquity, nature does not inform us whether there was in those ages a God, having a fulness of
knowledge, or not. We have been informed in preceding paragraphs, that men, through obedience,
attain to the fulness of all knowledge and become Gods. Now there is a time before each man
obtains this fulness which constitutes him a God. Personal Gods, then, have a beginning: they exist
first as spirits, then as men clothed with mortal flesh, then as Gods clothed with immortal tabernacles.
If one God can have a beginning, the question arises, May not all other Gods have had a beginning?
The operations and appearances of the universe only teach us that there has been a God for a few
ages past; and if we had no other light, the question would very naturally occur, was there not a first
God? And if so, at what period of time did he attain to a fulness of truth and become God? What
was the condition of the universe before any of the substances of nature attained this fulness? In the
absence of revelation in regard to the past eternity of God, such questions as the foregoing would
unavoidably arise in the mind.
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105. If there ever were a period when none of the substances of nature, posessed [sic] a fulness of
truth, then previously to that period the universe would have been governed by laws inferior to those
which now obtain. But it seems altogether unlikely that among an infinite quantity of materials,
possessing infinite capacities, there should be none which had perfected themselves in knowledge
and truth, though they had had [sic] an endless duration in which to have accomplished it. It seems
far more consistant [sic] to believe that infinite knowledge has from all eternity existed somewhere,
either in organized personages or in disorganized materials.
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106. We shall now prove by revelation given through JOSEPH, the SEER, that there has been a
God from all eternity; or in other words, that there is a God who never had a beginning. One
revelation commences thus: "Hearken and listen to the voice of Him who is from all Eternity to all
eternity, the Great I AM, even Jesus Christ, the light and the life of the world." (Doc. and Cov. Sec.
59: Par. 1.) Here then is positive proof that Jesus Christ is from all Eternity. We are aware that there
are some who consider that the words "all Eternity" have reference to a definite limited period of
time. Such suppose that there have been many eternities succeeding each other: if this supposition be
correct, then the period expressed by the words "from all Eternity" could not have been without
beginning. But it is evident to our mind that the words were intended to convey the idea of an endless
past duration; or in other words, a duration that had no beginning, when speaking in reference to the
light and truth that dwelt in Him. That this is the true idea intended to be conveyed, is evident from other declarations of Christ; one of which reads as follows: "Listen to the voice of Jesus Christ, your Redeemer, the Great I AM, whose arm of mercy hath stoned for your sins." Among the things revealed in this revelation, Jesus says, "Unto myself my works have no end, NEITHER BEGINNING." (Doc. and Cov., Sec. 10: Par. 1 and 8.) No language could more plainly prove that Jesus Christ had no beginning. His "works have no end, neither beginning." There never was a period when Christ began His works: there never was a first work that He performed. A series that has no beginning can have no first term. A past succession of works that is endless necessarily excludes a first work. As there could not be a first act, it shows most clearly that Jesus Christ must have existed during an endless succession of ages, and that there could not be a first age of His existence. This past endless existence of Christ has reference to the fulness of Truth, and Light, and Knowledge which now dwell in His person. These attributes are personified and called God: these had no beginning, while His person did have a beginning in its organized capacity, being the "First Born of every creature." The attributes of Jesus Christ or in other words, the fulness of Truth, existed for endless ages before His person was formed. Before the spiritual body or personage of Christ was born in the heavenly world, there were innumerable worlds in existence, each peopled with myriads of personages, and each were filled with all the fulness of Jesus Christ, or the fulness of Truth, which is called by various names, such as, God, the Great I AM, the Father, the Son, Jesus Christ, &c. All these names, as well as the personal pronouns He, His, and Him, are applied to the FULNESS OF TRUTH, wherever it or He may dwell, whether in one tabernacle or in unnumbered millions. This Great God--the FULNESS OF TRUTH, can dwell in all worlds at the same instant---can be everywhere present--can be in all things, and round about all things, and through all things. He is in the personage of the Father; He is in the personage of the Son; He will be in the personages of all His Saints when they receive of His fulness; and in fine, He is the only living and true God, and besides Him there is no God: He is the only God worshipped [sic] by the righteous of all worlds; for He exists in all worlds, and dwells in all his fulness in countless millions of tabernacles. He has no beginning, neither have His works a beginning, but each of His organized tabernacles had a beginning: each personal spirit was organized out of the elements of spiritual matter.
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107. Having proved that Jesus Christ, or the Fulness of Truth, had no beginning, let us next inquire, Whether there always-have been personages in which this fulness dwelt? or whether it or He dwelt in the unorganized particles of substance prior to there being any personages formed? These are rather difficult questions to answer. It is quite probable, that it has been from all eternity about the same as at present; that there has been an endless succession of substances, both organized and unorganized, which have been exalted and glorified, and have received a fulness. It is altogether likely, that there has been an endless succession of worlds, and an endless succession of inhabitants who have peopled those worlds. If so, then there could not be a first world, nor a first person. Though each world, and each person would have a beginning, yet there would be no beginning to the grand chain of succession or genealogy.. This may be exemplified, by conceiving the existence of endless straight lines in boundless space: conceive each of these. lines to be divided or graduated into an endless number of yards. All can at once see, that there would be a beginning to each of these yards, but there would be no beginning to the endless succession. So, likewise, of endless duration; we can conceive of its being divided into an endless succession of minutes; each of these minutes would have a beginning, but there would be no beginning to the succession. We have already learned from revelation that the works of Jesus Christ had no beginning. Now let us suppose that each successive work was the organization of a world and the peopling of the same. All will at once admit that each world and the inhabitants thereof would have a beginning; but His works, being without a beginning, there could not be a first world in this endless succession, nor a first Father in the endless genealogy.
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108. Looking at things through our imperfect minds, we have been accustomed to suppose that all things which are connected by a chain of causes and effects, must eventually terminate in a First Cause and in a First Effect: for instance, in tracing genealogies, we go back from the son to the father, then to the grandfather, then to the great grandfather, and thus we trace the lineage hack from generation to generation until we naturally look for a first father pertaining to the human race on this creation, so, likewise, when we trace the genealogy of our spirits. We were begotten by our Father in Heaven; the person of our Father in Heaven was begotten on a previous heavenly world by His Father; and again, He was begotten by a still more ancient Father; and so on, from generation to generation, from one heavenly world to another still more ancient, until our minds are wearied and lost in the multiplicity of generations and successive worlds and as a last resort, we wonder in our minds, how far back the genealogy extends, and how the first world was formed, and the first father was begotten. But why does man seek for a first, when revelation informs him that God's works are without beginnings Do you still seek for a first link where the chain is endless? Can you conceive of a first year in endless duration? Can you grasp within your comprehension the first mile in an endless right line? All these things you will readily acknowledge have no first: why, then, do you seek for a first personal Father in an endless genealogy? or for a first effect in an endless succession of effects?
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109. The Fulness of Truth dwelling in an endless succession of past generations, would produce an endless succession of personal Gods, each possessing equal wisdom, power, and glory with all the rest. In worshipping [sic] any one of these Gods we worship the whole, and in worshipping [sic] the whole, we still worship but one God; for it is the same God who dwells in them all; the personages are only His different dwelling places. After the resurrection, when the Fulness of Truth or God dwells in us, it can then be said of us, as is now said of Christ, that we are "from all eternity to all eternity;" it can then be said of us, that our "works have no end, neither beginning;" it can then be said of us, that we are "in all things, and through all things, and round about all things;" it can then be said of us, that the number of worlds which we have created are more numerous than the particles of dust in a million of earths like this; yea, that this would not be a beginning to the number of our creations; it can be said of us, that we are there in all these infinity of worlds, and that our bosom is there. How, inquires the astonished Saints, can all these things be? How can we be from all eternity? How can we be omnipresent? How can our works be without beginning? We reply, that this will be true in regard to the fulness of God that dwells within us, but not true in regard to our persons; neither is it true in regard to any other persons. God is the light and the life of all things. Our life and our light are now only a part of God, but then, in that glorious day, they will be the whole of God, animating, and quickening, and glorifying a new tabernacle. Then we can say one to another, I am in you and you are in me, and we all are one, even one God, "from everlasting to everlasting." The Light and Intelligence and Truth which each Saint will then possess in fulness, was not created, neither, indeed, can be, but they were from all eternity; and they assisted in the formation of all worlds, and are present in all worlds, governing and controlling the same. Do we realize that our very life and being is constituted and composed of eternal principles? that the beings which we call ourselves are only parts of one eternal whole? that the attributes of our nature are God's attributes in embryo, placed in new tabernacles where they are required to improve and perfect themselves by cleaving unto the great fountain of which they are a part? Every additional portion of light which they receive is an additional portion of God; when they are filled with light, they are filled with God--that is, God is in them in all of His fulness, and wherever God is, there is Almighty power, and Infinite wisdom and knowledge, and all things are subject unto Him, and He possesses all things, and all dominions and worlds are His, for He made them all. It is for this reason that each of the Saints will inherit all things, and be equal not only in power and glory, but also in dominion. All things present, and all things to come, will be theirs. All things present, include all the infinity of worlds which have been created, redeemed, and glorified from all eternity: all things to come include all the worlds which will be created, redeemed, and glorified to all eternity. Each one of the Saints who receive a fulness of God will be joint heirs with all the rest in this great common stock inheritance: each one possessing the whole. Consequently, they will be equal in dominion as well as equal in knowledge, power, and glory. This is so fully revealed in revelations, both ancient and modern, that we deem it unnecessary to multiply quotations. Indeed, Why should not the same God in one tabernacle inherit just as much as He does in every other tabernacle? If men are tabernacles, and God is the Being who dwells within them, then this One God in each tabernacle must of necessity possess all things; for He made them all.
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110. How very different in their nature is light and truth from substance. A substance can only be in one place at a time: while intelligence or truth can be in all worlds at the same instant. A substance cannot be divided, and a part be taken to some other place, without diminishing the original quantity from which it was taken: while different portions of light and truth may be imparted to other beings in other places without diminishing in the least the fountain from which they are derived. Substances, organized into different persons on separate worlds, become a plurality of substances or persons: while a truth may be imparted to each one of these personages, and still it is but one truth--a unity and not a plurality of truths. However great the number of truths which may be imparted equally to an infinite number of personages, still the truths are not increased in number by their increased number of dwelling places. In all these characteristics truth and substance widely differ from each other. As God is Light and Truth, and Light and Truth is God, all the characteristics which belong to one, belong to the other also. An infinite number of tabernacles filled with Truth, contains no more than one filled with the same: so likewise an infinite number of tabernacles filled with God knows no more than one knows. Truth is one Truth though dwelling in millions, so likewise God is one God though dwelling in countless numbers of tabernacles. This is the reason why we are so repeatedly told in both ancient and modern revelation, that there is but one God. And whenever a plurality of Gods is mentioned we may always know that the expression has reference only to the number of tabernacles where this one only true and living God dwells.
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111. We have dwelt upon this subject rather longer than what we, at first, intended, because we consider it a principle which should be well understood by the Saints, not only for our own benefit, but that we may be able to teach others correctly; that when we are asked for a reason, why we believe in a plurality of Gods, we may be able to set forth our views clearly and plainly in accordance with the revelations which God has given of Himself. It is for this purpose that we have dwelt so long upon the pre-existence of man in order that we may the more clearly understand, not only our heavenly and God-like origen [sic], but the grand system of laws by which God originates and prepares tabernacles for His own residence in which the fulness of His wisdom, power, and glory, are manifested. O how great, and how marvelous are the ways of God, and His plans which He has adopted for the salvation and glorification of His intelligent offspring! Who can understand these things without rejoicing by day and by night! And who can understand the works of our God and the mysteries of His kingdom, unless he is enlightened by the light of the Holy Spirit! Well did the apostle Paul say, "the natural man knoweth not the things of God, because they are spiritually discerned;" "but God hath revealed them unto us by His spirit; for the Spirit searcheth all things, yea, even the deep things of God." Well did our Saviour say, that the Spirit of Truth should guide his disciples into all Truth--should take of the things of the Father and should show them unto his people--should show them things to come, and thus make them revelators and prophets. O that mankind would consider upon these things! O that they would come unto God like men in days of old, and learn of Him now, as they did then! O that they would reflect upon their heavenly origen [sic], and what may be their future destiny, if they would only claim, through obedience and faith, the high privileges set before them! O that they knew what belongs to their peace and welfare both here and hereafter! but they know not--they are like the beast that perisheth, for whom slaughter is prepared, and he knoweth it not: even so, it is with this generation; they know nothing only what they know naturally; they have denied the necessity of present revelation, therefore, all spiritual light and heavenly knowledge are withheld from them, and they will bring swift destruction upon themselves and perish in their sins, and this causes my heart to be sorrowful; and I mourn over the hardness of their hearts and the blindness of their minds by day and by night; and I labor and toil, and also my brethren, to recover them, but their hearts are fully set within them to do evil, and they must soon be ripened for the destructions decreed upon the nations in the latter days.
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112. We have in this article on pre-existence traced man back to his origen [sic] in the heavenly world as an infant spirit; we have shown that this spirit was begotten and born by celestial parents long anterior to the formation of this creation. We have shown that the great family of spirits had a probation and trial before they came here--that a third part of them fell and were cast out of Heaven and were deprived of fleshly bodies; while the remainder have come forth in their successive generations to people this globe: we have shown that, by keeping this their second estate, they will be perfected, glorified, and made Gods like unto their Father God by whom their spirits were begotten. The dealing of God towards his children from the time that they are first born in Heaven, through all their successive stages of existence, until they are redeemed, perfected, and made Gods, is a pattern after which all other worlds are dealt with. All Gods act upon the same great general principles; and thus, the course of each God is one eternal round. There will, of course, be a variety in all His works, but there will be no great deviations from the general laws which He has ordained. The creation, fall, and redemption of all future worlds with their inhabitants will be conducted upon the same general plan; so flat when one is learned, the great fundamental principles of the science of world-making, world-governing, and world-redemption, will be understood.
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113. The Father of our spirits has only been doing that which His Progenitors did before Him. Each succeeding generation of Gods follow the example of the preceding ones: each generation have their wives, who raise up from the fruit of their loins immortal spirits: when their families become numerous, they organize new worlds for them, after the former patterns set before them; they place their families upon the same who fall as the inhabitants of previous worlds have fallen; they are redeemed after the pattern by which more ancient worlds have been redeemed. The inhabitants of each world have their own personal Father whose attributes they worship, and in so doing all worlds worship the same one God, dwelling in all of His fulness in the personages who are the Fathers of each. Thus will worlds and systems of worlds, and gorgeous universes, be multiplied in endless succession through the infinite depths of boundless space; some telestial, some terrestrial, and some Celestial, differing in their glory, as the apparent splendor of the shining luminaries of Heaven differ. All these will swarm with an infinite number of living, moving, animated beings from the minutest animalcules that sport by millions in a single drop of water, up through every grade of existence to those Almighty, All wise, and Most Glorious Personages who exist in countless numbers, governing and controlling all things.
EDITOR.
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CELESTIAL MARRIAGE.
(Continued.)
God generally entrusts his servants first with wives, and then with children, to see what kind of government they will exercise; if they are found faithful over those which are given to them, He generally grants them more, in order that their posterity may become numerous, and that the dominions of their government may be extended.
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A man is better qualified to govern his own offspring than the offspring of others; for he will be influenced to govern for their good through the parental ties of affection which fathers naturally entertain for their children. The family or patriarchal government, therefore, was wisely instituted of God. He is the Author of parental affection: He incorporated the principle in the bosom of man for the good of the offspring. The principle of parental government, notwithstanding the natural affections, needs to be under the direction and control of the law of God, and the influence of the Holy Spirit. As God is glorified by the accession of numbers into His family, so are His servants glorified by additions to their families. God, therefore, has wisely ordained the plurality of wives, that the families of His faithful servants may be increased even as His own government and kingdoms are increased. That which will enlarge the dominions of the Almighty will glorify Him; and the same things that will glorify God will glorify man. In Isaiah, it is said of Christ, that "of the increase of His government there shall be no end;" and that, as the "Prince of Peace," He should sit "upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever." (Isa. 9: 7.) As there will be no end to the increase of the numbers who will come under the government and dominion of Christ, so there will be no end to the increase of the governments, and dominions, and kingdoms of His servants; for they will be made like Christ, and be one with Him, even as He and the Father are one. The prophet Isaiah, when he saw that Christ should be "cut off out of the land of the living; asks the question, "Who shall declare His generation?" He then immediately informs us that Christ, himself, should be comforted, in His dying moments, by having a knowledge of his generation unfolded to his vision. "When thou shalt make His soul an offering for sin, He shall see His seed." (Isa. 53.) Many have supposed that the seed of Christ or His generation, has reference to those who are born into His kingdom, exclusively. But we must recollect that the inhabitants destined for this earth are limited in numbers; and that, however numerous they may be, who become, on this earth, His adopted sons, yet there will evidently be an end, or a time when no more of mankind will receive the law of adoption; but the increase of Christ's government is to be without end, therefore, there must be a continual increase of His "seed" or "generation" throughout eternal ages: this is what comforted Him in the hour of His greatest sufferings. Now unless the seed and generation of tits servants are also eternally increased, they will not be like Him; their dominions and their governments would come to a dead stand; while His was increasing theirs would be stationary; while He was peopling worlds upon worlds with His generations, and adding kingdoms upon kingdoms, His younger brethren would, according to Gentile notions, sit down upon thrones with only a family of about half a dozen or a dozen, without any possibility of increasing their seed or generations, like their elder Brother.
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That generations will continue after this earth passes away, is very evident from many portions of scripture. Moses says, "Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a THOUSAND GENERATIONS." (Deut. 7: 9.) At the very least estimate, we cannot call a generation less than 20 years; and even at this low estimate a thousand generations would be twenty thousand years. Now the temporal existence of the earth and mortal man will not continue over seven or eight thousand years, after which the New Earth will be made, inhabited by immortal beings, on which there will be no more death. It will be, therefore, some twelve or thirteen thousand years after the earth passes away before there could be "a thousand generations;" and yet the prophet Moses informs us that God will keep His covenants with those who keep his commandments even "to a thousand generations." The generations from Christ back to Adam were, according the first chapter of Matthew, connected with the Old Testament, only sixty-one in number; while the third of Luke estimates the number to be seventy-five. If there should be seventy-five generations after Christ, before the end of the earth, it would make only one hundred and fifty generations in all: this subtracted from a thousand would leave eight hundred and fifty generations for the New Earth among immortal beings. If the generations among immortal beings are of the same average length as those pertaining to mortality, recorded by Luke, then it will require upwards of forty thousand years before the New Earth could be peopled with eight hundred and fifty generations. The very fact that the Lord has promised to keep His covenant for a thousand generations shows most clearly that multiplication exists among those who are immortal as well as those who are mortal. This proves clearly the necessity of being married for eternity as well as time, securing that blessing in this life, that it may be enjoyed in the next.
We have shown in the foregoing that God remembers His Covenants and promises "to a thousand Generations" which proves beyond all controversy that generations will continue in eternity among immortal beings. Generations on the New Earth will differ from those on our present earth in several respects. First, the offspring will be spirits, and not flesh and bones; secondly, these spirits, though male and female, will not marry nor be given in marriage while on the New Earth, and consequently will not multiply; and lastly, neither parents nor children will be subject to death. Upon this earth, parents are considered the first generation; children, the second; grand-children, the third; great grandchildren, the fourth; and so on: but upon the New Earth, generations cannot be estimated after this manner, for the simple reason that there will be no grand-children nor great grand-children only so far as the tabernacles are concerned, but all will be children. As the immortal parents represent the first generation, their immortal children will represent the second; but there never can be a third, nor fourth, nor any future number of generations on the New Earth.
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Before the second generation of the children can have the privilege of raising up an offspring of spirits, called the third generation, they must have a world created for them; receive bodies of flesh and bones upon the same; pass through a second estate similar to the one through which the inhabitants of this earth are now passing; die and be redeemed from the grave, and their world be redeemed, and glorified, and made new, the same as ours will be and then, they will commence multiplying an offspring of spirits: these will be the third generation, or grandchildren of those who are redeemed and inhabit this earth in its glorified state. There must be a new world created for each successive generation, so that generations among. immortal beings will be reckoned according to the genealogy of worlds. Each successive world will be peopled by beings of the same order of generation.
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All the inhabitants, destined for this earth, are, so far as their spirits are concerned, of the same generation; all being the sons and daughters of one Father; but so far as their tabernacles are concerned, they are a succession of generations. Generations among immortal beings are of a higher order, being the medium of the organization of spiritual substance in which exists capacities that are infinite in their nature. This higher or more perfect order of generation requires a period of vast duration for the instruction and gradual developement [sic] of the capacities of the spiritual offspring; hence, the children are permitted to reside on the same world with their parents for many millions of years, before another world is provided for their inheritance; and before they are entrusted with the great and most sacred privilege of marriage for the infinitely important purpose of multiplying their species. Indeed, it would require several thousand million of years, before a father could raise up an offspring sufficiently numerous to people one world as large as this. And during this vast period of time he could have no grand-children; all being his own sons and daughters; all being reckoned in the same generation; and all remaining with their parents at the old homestead, until, for the want of room, a new world is created and the dominions enlarged, and the children sent abroad to act for themselves, and to prepare to walk in the footsteps of their father, by marrying and multiplying as he has done before them. A thousand generations, therefore, among immortal beings, would embrace a period of many millions of millions of years.
The fact being established that generations will be continued in eternity, we have no reason to conjecture that they will ever cease. If immortal beings can multiply at all, it is perfectly reasonable that this same power should continue with them worlds without end. Some, perhaps, may object against an endless succession of worlds and generations on the supposition that there will not be a sufficient quantity of matter in existence for such a purpose. This objection would be valid if it could be proved that there was only a finite quantity of materials; for in such a case, the period would eventually come when the whole quantity would be exhausted, and the increase of worlds and of intelligent beings would necessarily cease: for we cannot, for one moment, admit that the materials themselves could be created. In a boundless space, there is plenty of room for an infinite quantity of materials. It matters not how thinly the elements may be scattered, though there should be millions of miles intervening between each particle, yet if there were no bounds to this widely diffused substance, the quantity would be endless; and if endless, there could be an endless succession of worlds organized out of it, without any possibility of exhausting it. Neither reason nor observation can determine the quantity; for as God did not create the elements, they are necessarily eternal, and therefore exist without a cause. There is no cause for the quantity that exists. Indeed, there is no reason why space contains any substance, whatever: much less is there any reason why space contains a large instead of a small, an infinite instead of a finite quantity.
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That there is an infinite quantity of matter in space is certain from the revealed fact that there is to be no end to the increase of the government or kingdoms of Christ: in order that the increase may be without end, the quantity of materials out of which these kingdoms are formed must be inexhaustable [sic]. No objection, therefore can be raised against the endless increase of worlds and of living beings for the want of sufficient substance.
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The affection which exists in the bosom of parents towards their offspring will be far greater among immortal and celestial beings than what it is here in this world; consequently they will watch over them with the most tender feelings; and ordain laws and rules for their government, adapted to their capacities and wants: and when they create a new world and send their dear children to receive upon the same bodies of flesh and bones, their affection for them will not, in the least, be diminished; they will still be just as anxious for their welfare and happiness as when they dwelt immediately in their presence.
Those among their offspring who are sent to people new worlds, and who obey the law of righteousness, will be more highly favored than the rebellious. The righteous among them will be entrusted with the watch-care and protection of the children of their celestial or heavenly parents. This is one great reason, why the Lord has chosen the righteous in this world to raise up seed unto Him through the divine institution of marriage. It must be evident to every one, that when God sends forth His own children from Heaven to be born into this world, that it must be more pleasing to Him for them to receive tabernacles among the righteous than among the wicked. This is one reason that He has instituted a plurality of wives among the righteous, that those noble pure. spirits who dwell in the presence of God may come forth into the world through the righteous and be taught in the law of righteousness. When God sends forth these spirits and entrusts them to the care of the righteous, there is a prospect of their returning again to enjoy the fulness of His glory. But when the spirits from Heaven are born among the wicked, the prospect is, that they will be corrupted by the precepts and wicked examples of their fathers, and thus be unprepared to return to the bosom of their Father in Heaven. The Father of these spirits, through the love which He has for them, is greatly pleased when He can find a righteous man unto whom he can safely entrust a great number of wives, and make him the father of many children, and by this means save them and bring them to their former home again.
If it were necessary for parents who dwell in the United States to send forth their beloved offspring to some distant nation, there to abide for many years before they were permitted to return, how great would be their anxiety to place them under the protection of their friends instead of their enemies. Would not parents feel the most intense desire that their children might be placed under the watch-care of their own dear friends who would teach them to love and reverence the advice and counsel of their parents? Would they not much rather entrust one hundred of their children to the protection of a kind-hearted wise friend than one to an enemy? All will answer, with one accord, Yes. If then earthly parents would feel so great a solicitude for the welfare of their absent children, how much greater must be the desire of the Father of spirits for the welfare of His own beloved offspring when He sends them from home to a distant world to be entrusted to the care of earthly parents. What must be His feelings when those earthly parents are His enemies! When they will by their own evil influences destroy those pure and innocent spirits entrusted to their charge! No wonder then that the Father of spirits should command His friends to marry a plurality of wives that those precious jewels from Heaven may be educated in the law of righteousness and in due time safely return to the bosom of their heavenly parents. Instead of condemning His friends because they have a great number of wives and children, He will bless them, and rejoice over them because of their righteousness.
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Among all the duties devolving upon mortal man there is none of more importance than that of marrying in righteousness. The Lord has considered this institution of so much consequence that He has ordained authority that has the power to determine as to the number of wives a righteous man may have. There is no station in life, however high and responsible, that will exempt, the righteous from appealing to this authority. Joash, the king of Israel, though a good man, yet had no right to take a plurality of wives without the consent of the authority which God had ordained: hence we read that Jehoiada, the priest "took for him two wives and he begat sons and daughters" (2 Chron. 24; 3.) That Joash did right in receiving these two wives is evident from the preceding verse: "And Joash did that which was right in the sight of the Lord, all the days of Jehoiada the priest," (verse 2.) The whole history of Jehoiada shows that he also was a man of God and was permitted to live one hundred and thirty years; and when he died, "they buried him in the city of David among the kings, because he had done good in Israel both toward God, and toward his house." (2 Chron. 24: 15, 16.) These passages prove that the Plurality of wives was given to this good man by the authority of Heaven. The very first time that Hosea obtained the word of the Lord, it was about getting married. The passage reads thus: "The beginning of the word of the Lord by Hosea. And the Lord said unto Hosea, Go, take unto thee a wife of whoredoms." (Hosea 1: 2.) In obedience to the word of God, Hosea "went and took Gomer, the daughter of Diblaim." (verse 3.) And when this woman had borne unto Hosea two sons and a daughter the Lord commanded him to go and take another woman--an adulteress. (Hosea 3.) Here, then, is the most positive proof that God commanded a holy prophet to take a plurality of wives. If the beginning of the word of the Lord to Joseph Smith had required him to do the same things that Hosea did, Who would have believed in the divinity of his mission?
God has the most undoubted right to command His servants in relation to their domestic concerns; and whatever He dictates is right. There are many things which would be sinful in the sight of God, were they done or practiced without a commandment. The Lord in the days of Noah had forbidden man to shed the blood of his fellow man; yet the Lord commanded Abraham to offer up his son Isaac, and Abraham was justified in attempting to shed his blood. Hosed would have been condemned for marrying two wicked women, had not the Lord commanded him to do it. When a prophet or servant of God does as he is commanded, he is justified, however contrary it may be to former commandments. If God has the right to command His servants to do directly contrary to what he has formerly commanded, He certainly has the right to dictate them to take a plurality of wives which is in no way violating any former command.
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It was sometimes the case in ancient times that the husband loved some of his wives more than others, but the Lord gave a law to regulate the giving of the inheritance to the children in order to prevent all partiality arising from such a cause. It reads thus: If a man have two wives, one beloved, and another hated, and they have borne him children, both the beloved and the hated: and if the first-born son be hers that was hated: then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved the first-born before the son of the hated, which is indeed the first-born; but he shall acknowledge the son of the hated for the first-born, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the first-born is his." (Deut. 21: 15, 16, 17.) In making this provision for the security of the inheritance of the first-born, there is no disapprobation, whatever, expressed against the practice of plurality, but on the contrary, the children of each wife are considered perfectly legitimate, and entitled to the proportionate shares of his property, in the same manner as if they were the children of one wife.
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We cannot feel justified in closing this article on the subject of marriage without saying a few words to unmarried females in this church. You will clearly perceive from the revelation which God has given that you can never obtain a fulness of glory without being married to a righteous man for time and for all eternity. If you marry a man who receives not the gospel, you lay a foundation for sorrow in this world, besides losing the privilege of enjoying the society of a husband in eternity. You forfeit your right to an endless increase of immortal lives. And even the children which you may be favored with in this life will not be entrusted to your charge in eternity; but you will be left in that world without a husband, without a family, without a kingdom--without any means of enlarging yourselves, being subject to the principalities and powers who are counted worthy of families, and kingdoms, and thrones, and the increase of dominions forever. To them you will be servants and angels--that is, providing that your conduct should be such as to secure this measure of glory. Can it be possible that any females, after knowing these things, will suffer themselves to keep company with a persons out of this church? It matters not how great the morality of such persons may be, nor how kind they may be to you, they are not numbered with the people of God; they are not in the way of salvation; they cannot save themselves nor their families; and after what God has revealed upon this subject you cannot be justified, for one moment, in keeping their company. It would be infinitely better for you to suffer poverty and tribulation with the people of God, than to place yourselves under the power of those who will not embrace the great truths of Heaven. By marrying an unbeliever you place yourselves in open disobedience to the command of God requiring His people to gather together. Do you expect to be saved in direct violation of the commands of Heaven? If not, keep yourselves wholly and entirely from the company of unbelievers Do you wish the fellowship of the Saints? If you do, have no fellowship for unbelievers. For after the great light which our Father in Heaven has given, none of the Saints will have any confidence in your honesty or sincerity, if you will recklessly throw yourselves away and cut off all hopes of your future exaltation. No female that has a respect for the work of God, or a respect for her future character among His people, will associate or keep company with any but Saints.
Many will inquire, What will be the condition of those who have died before this light was revealed? We answer that God has made provisions in the laws, ordinances, and plans, instituted before the foundation of the world, to suit the circumstances of every individual. Those who die without hearing a message sent by authority from Heaven, do not reject it; and God has ordained that in the dispensation of the fulness of times the living shall officiate for the dead. For this cause God has commanded a temple to be built, that those ordinances necessary for the salvation and redemption of the dead may be revealed and administered in the same. The word of the Lord which came unto JOSEPH, the SEER, shows the importance of these things; it reads as follows:
"Verily I say unto you, that your annointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices, by the sons of Levi, and for your oracles in your most holy places, wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, and honor, and endowment of all her municiples, are ordained by the ordinance of my holy house, which my people are always commanded to build unto my holy name."--(Doctrine and Covenants, sec. 103: 12.)
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We understand by this revelation that God's people are always commanded to build unto his His [sic] holy name a house, wherein baptisms, and all other necessary ordinances may be legally administered, not only for the living, but also for, and in the name of, and in behalf of the dead. If the spirits of the dead who are in prison will hearken unto the messages of those holding the priesthood who are sent to their prison houses to open the prison doors and set them free; if they will believe in Jesus Christ and repent of all their sins, and receive the glad tidings of redemption; if they will receive by faith what their friends in the flesh have done for them through the ordinances of God's holy house, namely: the baptisms, confirmations, ordinations, washings, annointings, signs, tokens, keys, and sealing powers which are administered by the living, and unto the living, for and in the name of the dead; if they will, with sincerity of faith and humble repentance, believe in and receive all that is done in their behalf as the living receive what Christ has done--they shall be redeemed from their prisons, and their names shall be recorded among the sanctified in the Celestial kingdom, and the records in Heaven will be according to the records of God's holy house upon the earth; and that which is done and sealed on the earth for and in their behalf will be acknowledged, recorded, and sealed in the Heavens, and will be valid and legal in the great day of the resurrection of the righteous; but the remainder of the spirits who wilt not receive the glad tidings and accept of deliverance shall be kept in chains of darkness unto the judgment of the great day, and their torment shall be as if suffering in flames of fire, where their worm dieth not.
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Do you inquire how we are to obtain the genealogies of our fathers, so as to do this work for them which they, when living, had not the opportunity of doing, and which they, as spirits in prison, cannot do? We answer, that it is the duty of all Saints among all nations to search out, as far as possible, their family records, and their genealogies, and their kindred, both the living and the dead; and when you have been diligent and procured all the information within your reach, and have gone into the holy Temple of the Most High, and done what is required of the living for the dead. Then God will show you by his Prophets and Seers, and by holy messengers and angels, the genealogies of your fathers, back from generation to generation unto the beginning, or unto the time when the powers, and keys, and ordinances of the priesthood were upon the earth. When you obtain these genealogies, it will be your duty to receive in the holy temple, all the ordinances and sealing powers which were instituted in the councils of the Sons of God before the world was for the salvation, redemption, exaltation, glory, and honor of the dead who died without a knowledge of these things; for you, without your fathers, cannot be made perfect, neither can the ancient fathers who held the priesthood be made perfect without the children.
The time is near at hand when the fathers who hold the priesthood in Heaven will be united with the children who hold the priesthood upon the earth; but there are many generations intervening who held not the priesthood but died in their ignorance: the grand chain of patriarchal government, according to the order of generations, will be broken, and the union will not be complete, unless the hearts of the fathers are turned to seek after the redemption of the generations of their children who have laid down in their graves in the days of darkness; and also unless the hearts of the children are turned towards their fathers: thus through the united exertions of the priesthood in Heaven with the priesthood upon the earth, the intermediate links of the great chain of generation will be restored, and the union of the fathers with the children will be made perfect, and each successive generation will stand in their own order, exercising their patriarchal authority, and swaying the sceptre of righteousness, according to the holy order of the priesthood forever and ever.
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When these holy and sacred institutions are made known to the spirits in prison by holy messengers holding the priesthood, they will be left to their own agency either to receive or reject these glad tidings, and will be judged according to men in the flesh who have the privilege of hearing the same things. By the same law they shall be justified, and by the same law they shall be condemned, according to their works: thus God has ordained the same plan for the salvation of both the living and the dead; for those that die in ignorance as for those who hear it while in the flesh.
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Among these sacred and holy things, pertaining to the fulness of the everlasting priesthood, and the eternal exaltation of the male and female, is that of marriage for eternity, which ordinance was instituted for the benefit of the dead as well as the living. The proper places for the celebration of this holy institution are in Zion and in her stakes and in Jerusalem, to be administered under the direction and by the authority of him whom God ordains to hold the keys of the sealing powers among His people upon the earth. This ordinance, like baptisms for the dead, and numerous other ordinances, belongs more properly to the house of the Lord, and should be attended to therein as soon as the same can be built.
If a husband has lost his wife by death before he had the opportunity of attending to this holy ordinance and securing her as his lawful wife for eternity, then it is the duty of the second wife, first, to be sealed or married to the husband for and in the name of the deceased wife for all eternity, and secondly, to be married for time and eternity, herself, to the same man. Thus by this holy ordinance both the dead and the living wife will be his in the eternal worlds.
But if, previously to marriage for eternity, a woman lose her husband by death and marry a second, and if her first husband was a good man, then it is the duty of her second husband to be married to her for all eternity, not for himself, but in the name of her deceased husband, while he, himself, can only be married to her for time; and he is obliged to enter into a covenant to deliver her up with all her children to her deceased husband in the morning of the first resurrection. In this case, the second husband would have no wife only for time, neither could he retain his children in the eternal worlds, for they, according to the law of Heaven, would be given up to the wife and her first husband. Therefore, it would be the duty of the second husband to marry a second wife for time and eternity; for by marrying her for time, he could raise up an offspring which would bear up his name not only on the earth, but, with their mother, they would be legally his in the resurrection. The husband, in this case, must necessarily have two wives living at the same time, or else be deprived of a wife and family in the eternal state.
If a widower marry a widow, and each desires to have his or her former partner in the next world; then it is necessary that there should be three ceremonies of marriage: first, that which secures the widower to his deceased wife, second, that which secures the widow to her deceased husband, and third, that which constitutes the widower and widow husband and wife for time only. In this case, as in all others, the children in the resurrection go into the same family with the mother, the reason of this is, because the woman can only have a limited number of children here in this life, while the man, not being limited by the law of God to one wife, can have many children; therefore it is not according to the order of Heaven, that the few children which a woman can have, should be taken from her, providing that she has a husband for eternity.
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If the husband and wife both die in this church, before they have secured each other for eternity, then it is the duty of their kindred or friends in the church to attend to the holy ordinance of marriage in their behalf, that what is done for them by the living, according to the ordinance and authority of Heaven, maybe recorded in the sacred archives in their behalf in the day when the records or books shall be opened; for then it shall be done for them, according to their works, and the works of their friends who have acted for them, and the works of the priesthood whose acts are recorded on earth and in Heaven. God will in that day acknowledge the authority which he has ordained, and the works that they have performed in His name, and according to His word.
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If husbands or wives die before they have the opportunity of being baptized into this church, then it is necessary, before the ordinance of marriage can be administered in their behalf, that the living should attend to baptisms, and confirmations, and ordinations, and washings, and annointings, and all other institutions ordained of God, for and in the name of the deceased, and last of all the sealing powers of marriage and the blessings connected therewith, that the dead may in all things be justified, and sanctified, and exalted, and glorified, and made kings, and priests, and Gods, through the same laws and ordinances as the living; they being agents in the world of spirits to receive or to reject that which is done for them the same as the living.
In like manner, our progenitors, back from generation to generation, will have the privilege of redemption, and of exaltation, and of wives and children through the keys of the everlasting priesthood sent down from Heaven, and conferred upon the living for the salvation of the nations on earth, and of the generations of the dead, that all in time and in eternity both in the flesh and out of the flesh that will hear and receive the same, may be gathered in one and be glorified together and made perfect in one: and thus shall all generations both those in Heaven and those upon the earth, as well as those redeemed from prison, be united and welded together by their appropriate links, under Adam the grand Patriarch of all generations, the Prince of all, and the father of all, under the counsel and direction of the Holy One who is from all eternity, the Father of lights, who is in all, and over all, and through all things, the life and glory of all things, and the power by which all things will be governed, whether they be patriarchs or families, principalities or kingdoms, thrones or dominions; all will bow in humble reverence before Him and give Him glory for ever and ever.
The husband is the head of the family, and it is his duty to govern his wife or wives and children according to the law of righteousness; and it is the duty of his wives to be subject unto him in all things even as the church is subject unto Christ. This is clearly revealed in the declaration of the Lord to Eve immediately after the fall. It was said unto her, "Thy desire shall be to thy husband and he shall rule over thee.") Gen. 3: 16.) This divine institution in the order of family government was intended as an everlasting order to be continued in all generations. Each wife should seek counsel from her husband, and obey the same with all meekness and patience in all things. This order of things is only applicable in the families of the righteous; for God has nothing to do with the families of the wicked, only to bring them to judgment for all their wicked deeds. But the families of the righteous are under the most sacred obligations to give the most earnest heed to all the counsels of the head of the family: and he is bound by the heaviest responsibilities to counsel with sobriety, meekness, wisdom, and prudence, exercising forbearance, patience, and long-suffering, showing mercy and compassion when it is required, but to be strict and unyielding in the enforcement of all things calculated for the good of the family; he should never suffer himself to be moved to the right hand nor to the left from the principles of righteousness either by the smiles or tears of wives or children. He should be fixed and immovable as the throne of Heaven in every right and Italy principle. But when he can in righteousness yield to the desires of his family, let him do so, and by kindness and love nourish and cherish them, as the Lord does the church; and in so doing, they will love and honor him as a husband and a father.
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The wife should never follow her own judgment in preference to that of her husband; for if her husband desires to do right, but errs in judgment, the Lord will bless her in endeavoring to carry out his counsels; for God has placed him at the head, and though he may err in judgment, yet God will not justify the wife in disregarding his instructions and counsels; for greater is the sin of rebellion, than the errors which arise for the want of judgment; therefore, she would be condemned for suffering her will to arise against his. Be obedient, and God will cause all things to work for good; and He will correct the errors of the husband in due time by the authorities of the priesthood; and if he govern his family in unrighteousness, and the wife is obedient, the sin will be upon his head, and if he repent not, when he is reproved, he will be disfellowshipped, after which, the woman is not under the same obligations to abide by all his councils, as in the days of his righteousness. As we have already observed, the law of strict obedience on the part of the wife and children is only applicable in families who are in the church of God, and in full fellowship. Rebellion in families is as sinful as rebellion against the authorities ordained in the church; and a wife will lose the spirit of God in refusing to obey the counsel of her husband, just the same as members of the church would in rebelling against the counsels imparted to them by the priesthood.
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Family government is the first order of government established on the earth. The different members of a family should seek to be one in all things; for if they are not one, how can it be expected that different families can become one? If the members of the same family will not be subject to the order, ordained of God for their government, they certainly could not be united with other families under the government of the priesthood with any expectation of preserving peace. God designs to make all the families of Heaven one with the families of the righteous upon the earth. In order to accomplish this, the most perfect order of family government must be adopted. Husbands must govern their wives and children in righteousness, and wives and children must learn to honor and respect the counsels of the head of the family. And when every family become one in all things, they will be prepared to unite themselves together under a more general form of government.
(To be continued.)
BAPTISMS--EMIGRATION.
MAY 14.--Elder Jesse Turpin has lately baptized nearly thirty persons in New Jersey. Elder Preston Thomas has recently baptized about the same number in Texas: twenty-three were immersed in one evening. Many of these will emigrate to Utah this season: they will drive from a thousand to fifteen hundred head of loose cattle, and will probably take a northwestern course by the way of the head waters of the Arkansas, and strike the main emigrant road near Fort Larimie [sic]. The number of Saints crossing the plains this season, will probably number near four thousand.
NOTICE.--We are about to take our departure from Washington to England, and shall probably be absent some two or three months, (from this date, May 14th.) Our correspondents need not expect any answer to their communications until our return.
EDITOR.
CONTENTS.
The Pre-existence of Man 129
Celestial Marriage 135
Baptisms--Emigration--Notice 144
WASHINGTON CITY, D. C.
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THE SEER.
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All ye inhabitants of the world, and dwellers on the earth, See Ye, when He lifteth up an Ensign on the Mountains. --Isaiah xviii, 3.
Vol. 1. October, 1853. No. 10.
POWER AND ETERNITY OF THE PRIESTHOOD.
The Priesthood of God is the great, supreme, legal authority that governs the inhabitants of all redeemed and glorified worlds. In it is included all power to create worlds, to ordain fixed and permanent laws for the regulation of the materials in all their varied operations, whether acting as particles, as masses, as worlds, or as clusters of worlds. It is that power that formed the minerals, the vegetables, and the animals in all their infinite varieties which exist upon our globe. It is that authority that reveals laws for the government of intelligent beings--that rewards the obedient and punishes the disobedient--that ordains principalities, powers, and kingdoms to carry out. its righteous administrations throughout all dominions. The Kingly authority is not separate and distinct from the Priesthood, but merely a branch or portion of the same. The Priestly authority is universal, having power over all things; the Kingly authority until perfected is limited to the kingdoms placed under its jurisdiction: the former appoints and ordains the latter; but the latter never appoints and ordains the former: the first controls the laws of nature, and exercises jurisdiction over the elements, as well as over men; the last controls men only, and administers just and righteous laws for their government. Where the two are combined and the individual perfected, he has almighty power both as a King and as a Priest; both offices are then merged in one. The distinctions then, will be merely in the name and not in the authority: either as a King or a Priest he will then have power and dominion over all things, and reign over all. Both titles, combined, will then not give him any more power than either one singly. It is evident that the distinctions of title are only expressive of the condition of things prior to the glorification and perfection of the persons who hold the Priesthood; for when they are perfected, they will have power to act in every branch of authority by virtue of the great, and almighty, and eternal Priesthood which they hold: they can then sway their sceptres as Kings; rule as Princes, minister as Apostles; officiate as Teachers; or, act in the humblest or most exalted capacity. There is no branch of the Priesthood so low that they cannot condescend to officiate therein; none so high, that they cannot reach forth the arm of power and control the same.
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That the power of the Priesthood is almighty is evident from the fact that God the Father and His Only Begotten Son both hold the priesthood. If God the Farther were not in the possession of the Priesthood, He never could have called, appointed, made, and consecrated Jesus a High Priest. Paul, in speaking of Christ. says, "He became the author of eternal salvation unto all them that obey him; called of God an high priest after the order of Melchisedec [Melchizedek]." (Heb. 7: 9, 10.) Again he says, "Christ glorified not himself to be made an high priest; but He that said unto him, Thou art my Son, to day have I begotten thee. As He saith also in another place, Thou art a priest for ever after the order of Melchisedec [Melchizedek]." (Heb. 5: 5, 6.) These two passages prove that the Father called his Son to the Priesthood.
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We will next prove that God not only called His Son to be a High Priest, but appointed and made him such by an oath. Paul exhorts the Hebrew church as follows, "Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful to Him that appointed him, as also Moses was faithful in all his house." (Heb. 3: 1, 2.)
"And inasmuch as not without an oath he was made Priest: (for those priests," [the Aaronic priests] "were made without an oath; but this with an oath by Him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec [Melchizedek]:) by so much was Jesus made a surety of a better testament." (Heb. 7: 20-22.)
Jesus was not only called, APPOINTED, and made a High Priest with an oath, but was also consecrated. "For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated forevermore." (Heb. 7: 28.) To constitute Jesus a High Priest, then, required a Calling, an Appointment, an Oath, and a Consecration. The fact that God the Father conferred this authority upon His Son, shows most conclusively that He, Himself, was in possession of the same great Priesthood; for we cannot conceive it possible for a being to confer that which he does not, himself, possess.
Many suppose that there were never but two persons who held this greater Priesthood, namely, Jesus and Melchisedec [Melchizedek]. If so, who conferred this Priesthood upon Melchisedec [Melchizedek]? Could it have been Christ? for, according to Paul, it was many centuries after the days of Melchisedec [Melchizedek], and even after the law was given by Moses, before God made and consecrated with an oath, His Son a High Priest. Would the Messiah call, ordain, and consecrate Melchisedec [Melchizedek] to an office before he, himself, received the sacred ordinance of consecration? If not, who had a right to consecrate him to that office? We answer that no one would be likely to do this, unless he himself held the office.
Paul says furthermore, that the Priesthood which Melchisedec [Melchizedek] had received, was "without father, without mother, without descent, having neither beginning of days, nor end of life." (Heb. 7: 3.) Melchisedec [Melchizedek] , having received such a Priesthood, and being "made like unto the Son of God; abideth a priest continually." As the Priesthood had no "beginning of days" it must have existed before the days of our earth had a commencement. But Who then possessed it? We answer, God, the Father of our Spirits, then possessed it, in all its glorious power and fulness; for if He nor no one else held the Priesthood before the commencement of the days of creation, then it could not have been, as Paul declares, "without beginning of days."
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Having proved that God the Father possessed the Priesthood before the days of creation, and that Melchisedec [Melchizedek] in the days of Abraham held the same Priesthood, and that Jesus, by "the word of the oath which was since the law," was "Called," "Appointed," "Made," and "Consecrated" a High Priest for evermore after the same order, it will easily be seen, that in the Priesthood was vested all power. By the exercise of this Priesthood, God the Father made the worlds through His Son. By it, the Son received all power both in heaven and upon the earth. By it, he will sit upon "the throne of his father David; and will reign over the house of Jacob for ever; and of his kingdom there will be no end." (Luke 1: 32, 33.) By it, he has "ascended up far above all heavens that he might fill all things." By it, he has obtained eternal crowns, to reign as King of kings and Lord of lords, over all kingdoms and dominions, principalities and powers in this world, or in the world of spirits, or in the endless dominions of his Father.
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Although Paul informs us that Jesus was called and made a High Priest centuries after the law was given, yet there is no doubt that he was considered in the mind of his Father the same as a High Priest before the foundation of the world; and that by virtue of the Priesthood which he should, in a future age, receive, he could organize worlds and show forth almighty power. God, by his fore-knowledge, saw that His Son would keep all his commands, and determined, at a certain time, to call and consecrate him a High Priest; He determined also that by virtue of that future consecration to the Priesthood, he should, thousands of years beforehand, have power to create worlds and govern them, the same as if he had already received the consecration. All his marvellous [sic] acts and doings, therefore, prior to his consecration, were just as much the results of the authority of the Priesthood, as those performed by him since that time.
All the powers of the Priesthood which the Father possessed were conferred upon the Son, so that he became equal with the Father in all things; being equal with Him in knowledge, in glory, in power, in dominion, and in the perfection of every attribute.
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As all the power that the Father and Son possess, is included in be Priesthood, it is evident that if they invest any power on others, it must be by the Priesthood or a branch thereof; for without the Priesthood, and the authorities growing out of it, there can be no government on any world that is legal or acceptable in the sight of God; though they may be legal so far as human authority is concerned. All kingdoms, empires, republics, and other governments, established by men, are invested with human authority; and general consent renders them legal in a certain sense, and as such they should be respected, and their laws obeyed. But, if a government is not established by the Priesthood, it is not the order of God, and its doings will not in the day of judgment be recognized as legal, or of divine appointment. All orders of government not theocratical, however good and moral they may be in other respects, are, nevertheless, departures from the heavenly and divine order, and must eventually come to an end. The United States government is the best human government upon the earth. God suffered it to be established in order that liberty and freedom of conscience might be enjoyed; and God says, "For this purpose have I established the Constitution of this land, by the hands of wise men whom I raised up unto this very purpose." So far as freedom, and liberty, and the Constitution, and the righteous laws founded upon the same, are concerned, the United States government may be considered of God. It was the best government which the people, under the circumstances, were capable of receiving. A theocratical government, under an inspired Priesthood, would have been better still; but the people were not prepared for such a form of government; and would not have received it, if it had been proposed; consequently God gave them the next best, or such a one as He saw they would receive. And why did He do it? it was in order to prepare the way for His kingdom, that when He should offer the people a theocracy they might have liberty of conscience and be free to receive or reject it, and be accountable, in this thing, to God only and not to man. This Republic, therefore, was established of God, not as a perfect form of government, but as a stepping stone to one that was perfect, and of His own order, founded on the revelation of the Priesthood, and its laws and ordinances. Such a government was set up on the earth, and in the midst of this Republic, in the year 1830, being wholly and entirely theocratical in its nature; its offices, laws, and ordinances, all being revealed from heaven. But is it lawful for such a government to be organized in the midst of this Republic? It most certainly is; for the glorious Constitution permits all forms of ecclesiastical government to exist within the Republic, providing that those forms do not infringe upon the principles contained in that sacred document, nor come in contact with the laws of the country. The Constitution and the Republican form of government are good as far as they go, but they stop infinitely short of the glorious privileges and powers enjoyed in the more perfect form of God's government; so far, therefore, as the preparatory government is good, it is in no wise to be disannulled and done away, but to be received, cherished, and sustained in connection with the far greater good revealed in the government of the Kingdom of God.
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If mankind had not rebelled against God and His authority, there never would have been but one form of government upon the earth, and that would have been a Theocracy--a government wholly under a inspired Priesthood, having no laws of human origin, but being constantly guided and controlled by divine laws, statutes, and ordinances, and new revelations, suited to the condition and circumstances of each individual among all the happy nations. All the varied forms of government that have been upon the earth from the earliest ages until the present, that have not been according to this heavenly order, have arisen through transgression; even the law of carnal commandments given through Moses "was added because of transgression," and because of the hardness of the hearts of the children of Israel. The kingdoms of this world were founded in transgression, and the world has been in a state of rebellion against the legal government of the great Priesthood of God for about six thousand years. But the Lord has determined to overthrow all governments established by human authority, and cast down their thrones, and break them to pieces as a potter's vessel, and consume them as stubble, and blow them away as the chaff of the summer-threshing floors, that no place shall be found for them; while His Kingdom, set up by His power, shall become a great mountain and fill the whole earth; and the Kingdom and dominion, and the greatness of the Kingdom under the whole heavens, will be given to the saints; and the Kingdom will be an everlasting Kingdom that will never be destroyed, but will continue in its glory for ever and ever; because it is the order of heaven, founded by the eternal Priesthood, upon eternal principles and laws, revealed from the eternal King. This will be a Theocracy; this will be a Divine government; this will be a restoration of the legal power; and the earth which has groaned under the usurpation of treasonable and rebellious powers for six thousand years, will again have peace restored, and the inhabitants thereof will be happy. It is to accomplish these great results that God has set up His Kingdom as foretold by his ancient prophets: He has founded it in the midst of the great and glorious Republic of the United States which was also founded by His divine wisdom, as a preparatory government for His Kingdom. It is here, in this land of freedom and equal rights, that the eternal Priesthood with its keys of power and glory, has been sent down from heaven by the hands of Peter, James, and John; it is here, where the proud eagle spreads forth her wings for the protection of the rights of conscience, that the legal power of heaven has once more revisited this rebellious creation to assert its heavenly rights among the hosts of men; it is here, under the broad folds of the American Constitution, itself of divine origin, that a more glorious government has been established, which must increase, and spread wider and wider, until the whole earth shall be enrobed with its glory; it is here, upon the heart of this broad continent, where the everlasting mountains tower their whitened summits, far above the clouds, that a people live and reign, who are destined to fill the earth with heavenly light and truth, till darkness shall be no more; it is here, where liberty has sought a resting place from the tyrannical powers of the old world, that Zion's towers shall rise and greet the heavens, and the shining hosts above, arrayed in glorious splendor, descend to reign with man on earth. O America, how art thou favored above all lands! O happy Republic, how exalted above all nations! Within thee is the Kingdom of God! Thou wast chosen to prepare its way! It must increase, but thou shalt decrease! Thou didst lift up thy voice and cry to the nations, Behold, here are liberty and freedom for all, but that which came after thee, shall thoroughly purge the floor, and restore everlasting peace and liberty to the whole earth! Among all the governments established by human wisdom, none were greater than this Republic, but that power which is least in the Kingdom of God is greater than it. The one must remain forever, while the other, having accomplished the purpose for which it was raised up, must cease to be, being superseded by that which is more glorious.
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There never would have been any necessity for a restoration of this divine order of Government, if mankind had not revolted against the legal power and substituted human laws for those that were divine. In the early ages the Priesthood bore rule among those who were righteous. According to the revelations which God gave to Joseph the Seer, the Priesthood was given to Adam, and through the lineage of Seth was transferred from generation to generation to the days of Noah; and from Noah it continued from father to Son until the days of Melchisedec [Melchizedek] who conferred it upon Abraham. Also in the days of Abraham God by His own hand conferred the Priesthood upon Esaias; and Esaias ordained Gad; and Gad ordained Jeremy; and Jeremy ordained Elihu; and Elihu ordained Caleb, and Caleb ordained Jethro, Moses father-in-law; and Jethro ordained Moses. Thus this greater Priesthood had place on the earth from Adam till Moses; and each successive Priest proclaimed the same salvation, administered the same gospel, with all its ordinances and blessings, that were preached and received after Christ. In and through the ordinances of the Priesthood, the power of Godliness was manifest, and by it, holy men were enabled to converse with God face to face; and also through the Priesthood many obtained sufficient faith and power to be translated; by the power of the Priesthood Enoch and his city were taken up into heaven, and reserved until a day of righteousness shall come, when they will come again on earth and have place until the end.
The Priesthood, therefore, is the great medium of power, both in the heavens and upon the earth. It existed before the days of creation, being "without beginning of days."
We shall next prove that the Priesthood is Eternal. We have already shown that Christ was consecrated a Priest "for evermore"--that he was made "a Priest forever after the order of Melchisedec [Melchizedek]." We have also proved that Melchisedec [Melchizedek], being "made like unto the Son of God, abideth a Priest continually." Both Melchisedec [Melchizedek] and the Son of God, according to Paul, were to remain Priests continually, that is, for evermore: their Priesthood was an everlasting Priesthood which should never have an end.
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The saints receive the Priestly and Kingly office here in this life; hence, John the Revelator expresses himself as follows: "Unto him that loved us, and washed us from our sins in his own blood, and hath made us Kings and Priests unto God and his Father; to him be glory and dominion forever and ever." (Rev. 1: 5, 6.) The saints being ordained here in this life both Kings and Priests, hold the authority after they die and go to the world of spirits. Hence, John heard them singing in the spirit world the following song: "Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God Kings and Priests: and we shall reign on the earth." (Rev. 5: 9, 10.) the saints not only retain the office of Kings and Priests while as disembodied spirits, but they also hold the office after the resurrection. Therefore, John writes, saying, "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be Priests of God and of Christ, and shall reign with him a thousand years." (Rev. 20: 6.) They are not only to reign on the earth a thousand years after the resurrection, but in another passage he says, "They shall reign for ever and ever." (Rev. 22: 5.) Therefore, all the saints who are ordained Kings and Priests in this life will retain this office and this eternal power for evermore, being made as Melchisedec [Melchizedek] was, like unto the Son of God, they will abide Priests continually. Therefore, the Priesthood, so far as future duration is concerned, is eternal and will have no end.
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Next, let us inquire whether the Priesthood had a beginning? It is quite evident that it was "without beginning of days;" but this expression does not prove that it was absolutely without any beginning at all. From the fact that God the Father must have possessed the Priesthood before the days of our creation, it is reasonable to conclude that it was of very remote antiquity. How long the Father had been in possession of it, we are not able to say. But we know, from what has already been said, in the articles on Celestial Marriage and The Pre-Existence of Man, that He never could have been exalted to the high honor of becoming the Father of Spirits without the Priesthood; therefore He must have been a Priest before He begat Jesus Christ, His First Born who was the oldest of all the family of spirits. And we also know that as the family of spirits are exceedingly numerous, that it must have been many thousand millions of years ago before the birth of His First Born; for it would require an immense number of ages for one Father to have begotten so numerous a family, as have already come forth front beaten and peopled our world. But previous to the birth of His First Born, He must have had the Priesthood conferred upon Him preparatory to His exaltation and redemption from the grave on some ancient world of which He was an inhabitant. But the Being who conferred that Priesthood upon Him must have possessed it Himself. And thus, when we undertake to trace back the genealogy of the Priesthood, we find it of necessity running back from one redeemed world to another still more ancient; and that each preceding step in the genealogy embraces a period of immense duration. Now, how many of these vast periods and succession of worlds have intervened between us and the FIRST Being who ever held the Priesthood? We answer, that if it can be proved that the Priesthood is Eternal and had no beginning, it will necessarily follow that there must have been an endless succession of Beings who held it, or else that some Being must have existed from eternity who eternally possessed it.
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From a revelation on the Priesthood in the Book of Mormon, it will be seen that it had no beginning. The prophet Alma in speaking of this holy calling, says it was "prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the only begotten Son, who was prepared; and thus being called by this holy calling, and ordained unto the High Priesthood of the holy order of God, to teach His commandments unto the children of men, that they also might enter into His rest; this High Priesthood being after the order of His Son, which order was from the foundation of the world; or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according to His foreknowledge of all things. Now they were ordained after this manner: Being called with a holy calling, and ordained with a holy ordinance, and taking upon them the High Priesthood of the holy order, which Calling, and Ordinance, and High Priesthood is without beginning or end; thus they became High Priests forever, after the order of the Son--the Only Begotten of the Father, who is without beginning of days or end of years, who is full of grace, equity and truth." (Book of Mormon, Chap. 9: 6.) Here we are expressly told that the Calling, and Ordinance, and High Priesthood are WITHOUT BEGINNING.
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This forever sets the matter at rest among all who believe the Book of Mormon, that the Priesthood not only will have an Eternal future duration, but that it has had also an Eternal past duration: consequently, the Priesthood with the Calling and Ordinance connected with it, never had an origin: and therefore, there never was a period in the endless duration that is past but what some personage existed, holding the Priesthood. Now there must either have been some One personage who never had a beginning; or else there must have been an endless succession of personages; for if there ever were a period when a personage did not exist, then the Priesthood could not have been in being, unless we suppose that the Calling, Ordinance, and Priesthood existed in connection with unorganized materials which would seem to be absurd. There is something connected with a personage that indicates design in its construction. The nice adjustment, and skilful [sic] adaptation, and arrangement of the several parts of a personage, indicate that some wise designing power purposely constructed him with those useful adaptations, and therefore, that the personage must have had a beginning. If we suppose a personage to exist from all eternity, all the beneficial arrangements of the different parts of his system must exist without any cause or design. There would not be the least reason whatever for his limbs being placed in the best possible position in the body: it could not be said that the feet were designedly placed below the ancles [sic], instead of existing on the top of the head, or on some other part of the body: it could not be said that the eyes were purposely placed in the head, instead of under the arms, or at the ends of the toes; for a personage that is eternal never was formed, and therefore, there never could have been any purpose or design in the arrangement of its parts. If the eyes and ears. head and feet, nose and mouth, hands and arms, are located in the best possible position for the benefit and happiness of the being, be assured, that, if the personage is eternal, these parts were not thus happily located by design. If they were designedly placed in these most useful positions, then there was a period before this design took effect in performing this skilful [sic] arrangement of the several limbs and parts of the system; this therefore, would at once destroy the eternity of the system and prove that it had a beginning. That which is eternal cannot be preceded by a cause or design for the useful and beneficial adjustment of its parts. Therefore, if some personage existed from all eternity we are compelled to renounce the doctrine of design, and say that no such thing exists; for if design is not manifested in the intricate and wonderful adaptations of the several limbs, joints, and parts of a personage, then it is not manifested in any thing, and all arguments founded upon it must be entirely without foundation. But there is no person, possessing a sane mind, who will not, at once, admit that purpose and design are abundantly manifested in all vegetables, animals, and personages upon our globe; and if this really be the fact, then design must also be manifested in the personages of angels and all higher and Superior Beings. The nature of the argument is such, that if it holds good in regard to the useful relations existing among the different members of one personage, it must necessarily hold good in regard to all other personages however superior in their nature. Therefore if the argument founded on design be admissible, then all personages must have had a beginning, not excepting even the glorious personage of God the Father. If the argument founded on design proves that God the Father and all other personages had a beginning, then the only alternative left by which to support the revealed fact of an endless Priesthood without beginning, is the theory of an endless succession of personages, each in succession holding the Priesthood. According to this theory there could not be a first Personage, nor a first High Priest, neither could there be an eternal Personage who had no beginning. But each person in the endless succession would have a beginning, and therefore would exhibit the marks of design and purpose in his construction. It will be admitted by every one that a succession which has no beginning cannot possibly have a first term. The High Priesthood, therefore, is eternal, without beginning, having come down through an endless succession of worlds, peopled by an endless succession of inhabitants: the Calling and Ordinance, connected with it, are eternal also, having no beginning.
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As the High Priesthood had no beginning, we have reason to believe that the great plan of redemption also had no beginning; and that the law of the Gospel is everlasting, having been administered by an everlasting Priesthood in an endless succession of worlds that have fallen. Where there is no change of the Priesthood we should reasonably suppose that there would be no change of the law; and that where one exists, the other exists also. In receiving the gospel, we receive that eternal plan that had no origin--a plan by which an endless succession of worlds has been redeemed and glorified, and the inhabitants thereof made Kings and Priests to reign forever and ever. And thus the works of God who dwells in an infinite number of tabernacles and worlds, are one eternal round, without beginning, without end; and thus also, all who receive the gospel and this eternal Priesthood, and are faithful to the end, and receive of the fulness of the Father, will be Gods; for the fulness of Him who is from everlasting will dwell in them, and they in Him; and henceforth they can proclaim themselves, as not only designed to be to everlasting, because they continue, but also "from everlasting," because the knowledge, power, and glory that are in them, together with the Calling, Ordinance, and Priesthood which are upon them, were from everlasting.
EDITOR.
CELESTIAL MARRIAGE:
(Continued.)
Love should be the predominant ruling principle in all family governments. There is no danger of the different members of a family loving one another too much. They should love one another with all their hearts, and be willing, if required, to lay down their lives for each other. God is love, and He is the great fountain from which the beings of all worlds derive this heavenly attribute; it flows out in infinite streams, imparting joy and happiness to the whole universe, so far as it is received, nourished, and cherished by intelligent beings. Love, like all other gifts of God, can be cultivated and increased, or it can be neglected and diminished: it is subject to the control of the other faculties of the mind: it is not a principle such as is often described in novels, which acts irresistably [sic], forcing all the other powers of the mind into subjection. The love which the sexes have for each other is implanted within them by Him who is the God of love. God controls this attribute of His nature according to wisdom, justice, mercy, and every other attribute which he possesses. He has prescribed laws for the government of His own attributes; and he never suffers himself to love that which is evil or sinful, but always loves that which is good, and virtuous, and upright: so likewise ought man to control his love by the attributes of his nature, according to the laws which God has given, and never suffer himself to love anything which is evil, or which God has forbidden.
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Man should love all the wives which God may give him with a perfect love: it is impossible for him to love them too well, providing that his love is regulated and controlled in all things according to the law of righteousness. But can a man love more than one wife with all his heart? Yes; he can love each one that God gives him with all his heart; and if he have a hundred, he can love them all with the same intensity that he would love one. It is true, he could not give the same attention to a hundred that he could to one; this would not arise from the want of love, but it would be from the nature of the circumstances. If a man have a dozen children, he can love each one of them as much as he loves one; but he cannot pay the same attention to a plurality of children as he could to one; it is not because his love is divided or weakened by the numbers, but it is because of the circumstances. If God had given a man but one wife, it would be his duty to love her with all his heart; and it would not be his privilege to love any other woman as a wife. But if God confers a plurality of wives upon a man, it would be sinful for him not to love each one with a perfect love, provided that they were all equally worthy of his love. God loves the children of men according to their works, or according to the good qualities which He perceives in them: those who do the best he loves the best: if they do equally well, He loves them equally. Man should be exercised with the same principle; he should judge in righteousness of the good qualities and desires of his family, and should love those the best who do the best. And if any of his family err, he should still love them the same as God loves his family, though they may sometimes err and go estray. God loves his family, not for their errors and sins, but because He sees that there are good qualities existing in them, and trys [sic] to save them from their sins; so man should love his wives, not because of their errors and imperfections, but because God has given them to him, and because they, in the main, desire to do right; therefore, he should love them and try to save them from their errors; and he should never love one more than another, unless they merit it.
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As the man stands at the head of the family, it is his duty to seek diligently for wisdom, to know how to govern his family according to the will of God. Circumstances may sometimes be such that he may bestow his attentions for a time more abundantly upon certain portions of his family than upon others; this may arise, not from any partiality or superior love which he has for one above that of another, but his judgment or the surrounding circumstances may dictate this to be the wisest course. At another time, he may, perhaps, reverse his attentions, and be apparently partial towards those whom he had seemed for a while to neglect. In all these things, a husband should be guided by his own judgment, enlightened by the Spirit of Truth. And in these things he should have no rigid fixed laws, unalterable, like those of the Medes and Persians. So far as the great principles of righteousness are concerned, he should be fixed and immovable; but, in regard to his conduct in his temporal affairs, and in his domestic concerns, he should prescribe no rules that will compel him to act invariably in a certain way: this should be left for circumstances and the wisdom he has, to dictate and control; and both wives and children should be perfectly satisfied to have the head of the family be in reality the head, and do as seemeth to him good; and, as we have already stated, if the head of the family errs in some respects, it is better to yield to his will than to arise in rebellion against the order of family government which God has established. If too much partiality be used, and any flagrant violations of the principles of right occur, there are other authorities who can regulate the husband; for this is not the province of the wives and children; it is not for them to dictate to the head, but to pray for and administer to the head, that, peradventure, through their kindness and meekness, and willing obedience, the head may be influenced to do right. Mutual love should exist between a husband and his wives; for, without this, God's order of family government cannot be maintained.
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But can several wives love one and the same man as their husband? Yes, if he treat them in a way to merit their confidence and love. There is no more difficulty in several women loving one husband than there is in several persons loving our Lord and Saviour. God is the Author of sexual or conjugal love, the same as He is of all other kinds of pure love; and if He unites several women to one man in the sacred bonds of matrimony, it is their duty to cultivate and increase the heavenly principle of pure love to their husband, until they love him with all their hearts, even as they love God; and he should love them in return, even as he loves God. There is no evil in love; but there is much evil resulting from the want of love. No woman should be united in marriage with a man unless she have some love for him; and if she love him in a small degree, this is capable of being increased to perfection. Any woman who loves righteousness can and does love a man who works righteousness; and she can, by cultivating this love, be happy in his society, as a friend and as a brother; and if she were united to him in marriage, she could love him as a husband; and if he were worthy, her love towards him may be increased until the perfect day. So it is with man. There is not a righteous good woman in the Church of God but what a righteous man loves as a friend and a sister; and if he were lawfully united to her in marriage, he could love her as a wife; and this love, by cultivation and mutual kindness, would grow stronger and stronger, until they were perfected in love.
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But cannot a woman love many men as well as for a man to love many wives? We answer, that love is under the control of both the sexes; they are agents in the cultivation and exercise of this affection, as in the cultivation and exercise of all the other attributes of their nature. A man has no right to love any woman as a wife unless God shall give her to him in marriage; he has power, as an agent, to limit his love where God limits it; and if he go beyond those limits he transgresses. So likewise a woman is limited by the law of God to one husband; and she has no right to suffer her love to go beyond those limits. Her love is under the control of her agency, and it must be confined where the law of God confines it, otherwise there is transgression. A man loves many wives because God gives him many; and he is required to love them, or become a transgressor. If God required a woman to have many husbands, or permitted her to have a plurality, it would then be her duty to cultivate the principle of love towards them all; but this would not be an easy task, unless the woman were made the head of the family; for one cannot serve two masters. And, as the husband stands as the master of the house, if a woman had two husbands or masters, she would be sure, according to the words of Christ, "to hate the one and love the other," for no one can love and serve two masters; but two can love one master; yes, a hundred wives can love one master or husband, for he is their head, even as Christ is the great Master and Head of the Church. As Christ is one, and is the Great Bridegroom, being married unto many, so likewise the man, being one husband, one bridegroom, may be married unto many. As the bride of Christ consists of a plurality of persons, so the bride of each of his faithful servants may consist of a plurality of individuals. The bride of Christ, though a plurality of persons, should be one in spirit, in love, and in good works; so likewise the bride of each of his servants, however many persons, should be perfectly one in their love and union of spirit.
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What can be more heavenly and God-like than to see a well regulated family, governed in wisdom and righteousness! It is the commencement of heaven on earth!--it is an organization destined to be eternal! The first born is represented in Scripture as the beginning of one's strength; how much greater will be his strength when he has a great number of wives and children! A foundation is then laid for a patriarchal kingdom, which shall increase in numbers without end, over which he will reign forever. How great reason has such a man to rejoice! How thankful ought he to be for the wives which God has given him, through whom he can multiply his seed as the stars of heaven! What joy and happiness it must give him to love so numerous a family, and to know that he is loved by them in return!
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Love is a principle, like knowledge, which can be imparted without diminishing the fountain from which it emanates. Love, in other words, begets love. We love that which is congenial to our minds; if we love purity and virtue in ourselves, we will love them in others; and when it is known by others that we love them, because of their virtue and goodness, they will love us for like reasons; thus love when founded upon true principle, is reciprocal. Virtue loveth virtue, truth embraceth truth, knowledge cleaveth unto knowledge; every good and heavenly attribute of our own nature we love when we see the same manifested by other beings. We love these virtues in either men or women. Sexual love, without the accompanying virtues, is not to be indulged, as it leads to evil. God has ordained that pure and virtuous love should be incorporated with sexual love; that, by the combination of the two, permanent unions in the marriage covenant may be formed, and the species be multiplied in righteousness. Pure and virtuous love should always exist between a husband and each of his wives, as well as sexual love: this will have a tendency to impress more permanently mind these heavenly principles upon the and constitution of the offspring; for the offspring will partake, in a greater or less degree, of the propensities and affections of the parents. How careful, then, ought the parents to be, lest they impress a disposition and tendency in the offspring that are calculated, if not strongly guarded, to ruin and destroy them as they grow up to act for themselves. God will hold parents accountable for these things, because they are principles over which they, as agents, have control. Every good principle which you would have your children inherit, should be predominant and reign in your own bosoms; for, though the spirits are pure and heavenly when they enter the infant tabernacle, yet they are extremely susceptible of influences either for good or for bad. The state of the parents' minds at the time of conception, and the state of the mother's mind during her pregnancy, will be constitutionally impressed upon the offspring, bringing with it consequences which, in a degree, have a bearing upon the future destiny of the child.
Love, with all the other virtues, should predominate in the bosoms of parents, in order that the same virtues may be inherited by the children. They should be infused into the very constitution of the child when in embryo; they should be instilled into the mind from infancy to manhood, that they may become incorporated as fixed and immovable principles in the mind of man, governing and controlling all the future actions of his life. In such children parents will have joy: they will be the strength of their patriarchal government; the honor and crown of their old age; their hope and glory in the resurrection; their foundation of an endless increase of kingdoms over whom they will reign forever, and with whom they will be associated as God's throughout the endless ages of eternity.
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Instead of a plurality of wives being a cause of sorrow to females, it is one of the greatest blessings of the last dispensation: it gives them the great privilege of being united to a righteous man, and of rearing a family according to the order of heaven. Instead of being compelled to remain single, or marry a wicked man who will ruin her and her offspring, she can enter a family where peace and salvation reign; where righteousness abounds; where the head of the family stands forth as a patriarch, a prince, and a saviour to his whole household; where blessings unspeakable and eternal are sealed upon them and their generations after them; her glory is eternal and her joy is full. Rejoice, then, ye daughters of Zion, that you live in this glorious era! Rejoice for yourselves and for your generations, because of the high honors and privileges conferred upon you! Rejoice that you have entered into blessings which have been withheld for many ages past because of wickedness! Rejoice and sing for gladness of heart in the glorious prospects which open before you! Rejoice in the mountains and dales of Utah! for it is the land of your freedom, where the iron yoke of Romish and Protestant superstitions will be broken from your necks; where you will have the privilege of uniting your eternal destiny with the man of your choice; where virtue will reign triumphant, and the vile seducer be unknown; where confidence shall wax stronger and stronger, being cemented by the love of God! Happy are the daughters of Zion! They would not exchange their condition with the queens of the earth! Worldly honors and worldly riches are not worthy to be compared with the blessings that they enjoy! They love their husbands, and their husbands love them; and this love is far greater than the love which dwells in the hearts of the wicked. The children of Zion love in proportion to the heavenly knowledge which they have received; for love keeps pace with knowledge, and as the one increases so does the other; and when knowledge is perfected, love will be perfected also. The wicked are not capable of loving in as great a degree as the righteous, because they are destitute of the knowledge of God, and do not appreciate wives or children as they ought. They do not fully realize the end and purpose of of [sic] the Almighty in joining the sexes in holy matrimony; and without a knowledge of these things they cannot love as the righteous; for love is of God, and they who live nearest to the Lord will love most; and they who love most will be the most happy.
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If we should inquire what constitutes the misery of the fallen angels, the answer would be, they are destitute of love; they have ceased to love God; they have ceased to have pure love one towards another; they have ceased to love that which is good. Hatred, malice, revenge, and every evil passion have usurped the place of love; and unhappiness, wretchedness, and misery, are the results. Where there is no love, there will be no desire to promote the welfare of others. Instead of desiring that others may be happy, each desires to make all others miserable like himself; each seeks to gratify that hellish disposition against the Almighty which arises from his extreme hatred of that which is good. For the want of love the torment of each is complete. All the wicked who are entirely overcome by these malicious spirits will have the heavenly principle of love wholly irradicated [sic] from their minds, and they will become angels to these infernal fiends, being captivated by them, and compelled to act as they act. They cannot extricate themselves from their power, nor ward off the fiery darts of their malicious tormentors. Such will be the condition of all beings who entirely withdraw themselves from the love of God. As love decreases, wickedness, hatred, and misery increases; and the more wicked individuals or nations become, the less capable are they of loving others and making them happy; and vice versa, the more righteous a people become the more they are qualified for loving others and rendering them happy. A wicked man can have but little love for his wife; while a righteous man, being filled with the love of God, is sure to manifest this heavenly attribute in every thought and feeling of his heart, and in every word and deed. Love, joy, and innocence will radiate from his very countenance, and be expressed in every look. This will beget confidence in the wife of his bosom, and she will love him in return; for love begets love; happiness imparts happiness; and these heaven born emotions will continue to increase more and more, until they are perfected and glorified in all the fulness of eternal love itself.
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Could wicked and malicious beings, who have irradicated [sic] every feeling of love from their bosoms, be permitted to propagate their species, the offspring would partake of all the evil, wicked, and malicious nature of their parents. However pure the spirits might be, when permitted to enter such degraded tabernacles, yet, being extremely susceptible to influences, they would speedily partake of all the evil nature which characterized the spirits of the father and mother: thus they would soon become devils incarnated in flesh and bones. Such would be the dreadful consequences of offspring, brought into existence by parents destitute of the principles of love, like the fallen angels. The same consequences, to a certain degree, would result from the multiplication of wicked parents. In proportion as the pure love of God is irradiated from their hearts, the unholy passions take the place thereof, and the offspring partake of these unlovely principles which are engendered in the nature and constitution of the infant tabernacle, and begin to act upon the pure spirit that takes up its abode therein, forming, modifying, and and [sic] bending, in a great measure, its inclinations, until, by the time that it grows up to know good from evil, it becomes prepared to plunge headlong into all the vices of its ungodly parents: thus the parents, for the want of that holy and pure affection which exists in the bosom of the righteous, not only destroy their own happiness, but impress their own degraded and unlovely passions upon the constitution of their offspring. It is for this reason that God will not permit the fallen angels to multiply: it is for this reason that God has ordained marriages for the righteous only: it is for this reason that God will put a final stop to the multiplication of the wicked after this life: it is for this reason that none but those who have kept the celestial law will be permitted to multiply after the resurrection: it is for this reason that God has ordained that the righteous shall have a plurality of wives; for they alone are prepared to beget and bring forth offspring whose bodies and spirits, partaking of the nature of the parents, are pure and lovely, and will manifest, as they increase in years, those heaven-born excellencies so necessary to lead them to happiness and eternal life.
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The Celestial male and female, after the resurrection, will be perfected in knowledge, and in holiness, and in pure affection and love: they will know as God knows; be pure as He is pure, and love as He loves: their knowledge, their purity, and their affections, before their celestial glorification, will increase alike, and keep pace with each other, until they are perfected, when they will enjoy in fulness every attribute and affection which God himself enjoys, and will be like Him in all these things. Then, and not till then, will they be permitted to propagate that higher order of beings called spirits. As the character of parents in this life is impressed, in a great measure, upon their children, so likewise the character of the celestial parents will be incorporated in the very being of their spirit offspring. The unorganized spirit-matter will not only take the form or image of the celestial parents, but every particle thereof will begin to develope [sic] the germs of all those eternal attributes which dwell in all their fulness in both father and mother.
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If beings who are not perfected should have the privilege of propagating a spirit offspring, they could not impress the organized spirit embryo with the elements of those higher attributes which appertain to the celestial; and, consequently, if the germ of the infant spirit were conceived and fashioned in imperfection, the superstructure or infant spirit itself could never advance to perfection. The eternal attributes must be properly developed, in order that they may be properly perfected; this is the reason why none but those who attain to the fulness of celestial glory, and become God's, will be entrusted with wives, and with power to propagate sons and daughters; that this, the most important of all things--the organizatian [sic] of immortal spirits, may be brought about through the highest, and most exalted, and most glorious personages in the universe, that they may infuse into the very constitution of their beloved children the germs of all the great, and pure, and sublime attributes which are perfected in all their fulness in themselves.
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If none but Gods will be permitted to multiply immortal children, it follows that each God must have one or more wives. God, the Father of our spirits, became the Father of our Lord Jesus Christ according to the flesh. Hence, the Father saith concerning him, "Thou art my Son, this day have I begotten thee." We are informed in the first chapter of Luke, that Mary was chosen by the Father as a choice virgin, through whom He begat Jesus. The angel said unto the Virgin Mary, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore, also, that holy thing which shall be born of thee shall be called the Son of God." After the power of the Highest had overshadowed Mary, and she had by that means conceived, she related the circumstance to her cousin Elizabeth in the following words: "He that is Mighty hath done to me great things; and holy is His name" It seems from this relation that the Holy Ghost accompanied "the Highest" when He overshadowed the Virgin Mary and begat Jesus; and from this circumstance some have supposed that the body of Jesus was begotten of the Holy Ghost without the instrumentality of the immediate presence of the Father. There is no doubt that the Holy Ghost came upon Mary to sanctify her, and make her holy, and prepare her to endure the glorious presence of "the Highest," that when "He" should "overshadow" her she might conceive, being filled with the Holy Ghost; hence the angel said, as recorded in Matthew, "That which is conceived in her is of the Holy Ghost;" that is, the Holy Ghost gave her strength to abide the presence of the Father without being consumed; but it was the personage of the Father who begat the body of Jesus; and for this reason Jesus is called "the Only Begotten of the Father;" that is, the only one in this world whose fleshly body was begotten by the Father. There were millions of sons and daughters whom He begat before the foundation of this world, but they were spirits, and not bodies of flesh and bones; whereas, both the spirit and body of Jesus were begotten by the Father--the spirit having been begotten in heaven many ages before the tabernacle was begotten upon the earth.
The fleshly body of Jesus required a Mother as well as a Father. Therefore, the Father and Mother of Jesus, according to the flesh, must have been associated together in the capacity of Husband and Wife; hence the Virgin Mary must have been, for the time being, the lawful wife of God the Father: we use the term lawful Wife, because it would be blasphemous in the highest degree to say that He overshadowed her or begat the Saviour unlawfully. It would have been unlawful for any man to have interfered with Mary, who was already espoused to Joseph; for such a heinous crime would have subjected both the guilty parties to death, according to the law of Moses. But God having created all men and women, had the most perfect right to do with His own creation, according to His holy will and pleasure: He had a lawful right to overshadow the Virgin Mary in the capacity of a husband, and beget a Son, although she was espoused to another; for the law which He gave to govern men and women was not intended to govern Himself, or to prescribe rules for his own conduct. It was also lawful in Him, after having thus dealt with Mary, to give her to Joseph her espoused husband. Whether God the Father gave Mary to Joseph for time only, or for time and eternity, we are not informed. Inasmuch as God was the first husband to her, it may be that He only gave her to be the wife of Joseph while in this mortal state, and that He intended after the resurrection to again take her as one of his own wives to raise up immortal spirits in eternity.
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As God the Father begat the fleshly body of Jesus, so He, before the world began, begat his spirit. As the body required an earthly Mother, so his spirit required a heavenly Mother. As God associated in the capacity of a husband with the earthly mother, so likewise He associated in the same capacity with the heavenly one. Earthly things being in the likeness of heavenly things; and that which is temporal being in the likeness of that which is eternal; or, in other words, the laws of generation upon the earth are after the order of the laws of generation in heaven. But if we have a heavenly Mother as well as a heavenly Father, is it not right that we should worship the Mother of our spirits as well as the Father? No; for the Father of our spirits is at the head of His household, and His wives and children are required to yield the most perfect obedience to their great Head. It is lawful for the children to worship the King of Heaven, but not the "Queen of heaven." The children of Israel were severely reproved for making offerings to the "Queen of heaven." Although she is highly exalted and honored as the beloved bride of the great King, yet the children, so far as we are informed, have never been commanded to pray to her or worship her. Jesus prayed to His Father, and taught His disciples to do likewise; but we are nowhere taught that Jesus prayed to His heavenly Mother: neither did he pray to the Holy Ghost as his Father. If He were begotten by the Holy Ghost, then He would have called him His Father; but, instead of doing so, the Holy Ghost himself was subject unto Jesus; and He had power to send him as His minister after he returned to his Father.
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Next let us enquire whether there are any intimations in Scripture concerning the wives of Jesus. We have already, in the 9th No. of this volume, spoken of the endless increase of Christ's government. Now, we have no reason to suppose that this increase would continue, unless through the laws of generation, whereby Jesus, like His Father, should become the Father of spirits; and, in order to become the Father of spirits, or, as Isaiah says, "The Everlasting Father," it is necessary that He should have one or more wives by whom He could multiply His seed, not for any limited period of time, but forever and ever: thus He truly would be a Father everlastingly, according to the name which was to be given Him. The Evangelists do not particularly speak of the marriage of Jesus; but this is not to be wondered at, for St. John says: "There are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written." (John 21: 25.) One thing is certain, that there were several holy women that greatly loved Jesus--such as Mary, and Martha her sister, and Mary Magdalene; and Jesus greatly loved them, and associated with them much; and when He arose from the dead, instead of first showing Himself to His chosen witnesses, the Apostles, He appeared first to these women, or at least to one of them--namely, Mary Magdalene. Now, it would be very natural for a husband in the resurrection to appear first to his own dear-wives, and afterwards show himself to his other friends. If all the acts of Jesus were written, we no doubt should learn that these beloved women were his wives. Indeed, the Psalmist, David, prophesies in particular concerning the Wives of the Son of God. We quote from the English version of the Bible, translated about three hundred and fifty years ago: "All thy garments smell of myrrh, and aloes, and cassia: when thou comest out of the ivory palaces, where they have made thee glad, Kings' daughters were among thine honorable WIVES: upon thy right hand did stand the QUEEN in a vesture of gold of Ophir." (Psalm 45: 8, 9.) That this passage has express reference to the Son of God and His Wives, will be seen by reading the sixth and seventh verses which are as follows: "Thy throne, O God, is forever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness: therefore God thy God, hath annointed [sic] thee with the oil of gladness above thy fellows." This Being, whom the Psalmist here calls God, is represented in the next verses as having "honorable Wives." If any should still doubt whether this prophecy has reference to the Son of God, they may satisfy themselves by reading Paul's application of these passages in the eighth and ninth verses of the first chapter of his epistle to the Hebrews: "But unto the Son He saith, Thy throne, O God, is forever and ever; a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness and hated iniquity; therefore God, even thy God, hath annointed [sic] thee with the oil of gladness above thy fellows." Paul applies the words of the prophet David to the son of God, to the annointed [sic] Messiah, who is called God, and whose "throne is forever and ever." Let it be remembered, then, that the Son of God is expressly represented as having "honorable Wives." King James' translators were not willing that this passage should have a literal translation, according to the former English rendering, lest it should give countenance to Polygamy; therefore they altered the translation to honorable women instead of wives; but any person acquainted with the original can see that the first translators have given the true rendering of that passage. Indeed, the very next sentence most clearly demonstrates this; for the Son of God is represented as having a "QUEEN" standing upon His right hand, clothed "in a vesture of gold." This Queen is exhorted in the following endearing language; "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; so shall the King greatly desire thy beauty, for he is thy Lord; and worship thou Him." (Verses 10, 11.)
(To be continued.)
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NOTICE.
The SEER will be continued for the year 1854, on the same terms as the first volume. All those who wish to become subscribers for the second volume should send in their names, address, and subscription money without delay, as we desire to know immediately about how many copies of the first number to publish, that we may not be under the necessity of issuing, at much expense, a second edition to supply their demands. Our subscribers for the first volume need not expect to receive the second without complying with the terms of advance payment. Should any of our subscribers wish to emigrate to Utah next season, they can, by notifying us of their intentions, receive the balance of their numbers in that Territory without any additional expense. Our agent for Utah is Orson Pratt, jr., Salt Lake City. All subscribers in that Territory, by forwarding to our agent there $1 in advance, will receive their papers from him through the mail or otherwise, as they may direct.
Every family of the Saints should take the SEER. And those who have means should take one copy for each of their children, for they will be greatly sought after in years to come, when they cannot be obtained without the expense of reprinting.
All the back numbers of the first volume can still be obtained.--Editor.
CONTENTS.
Power and Eternity of the Priesthood 145
Celestial Marriage 152
Notice 160
WASHINGTON CITY, D. C.
EDITED AND PUBLISHED BY ORSON PRATT,
at $1 per annum, invariably in advance.
THE SEER.
All ye inhabitants of the world, and dwellers on the earth, See Ye, when He lifteth up an Ensign on the Mountains. --Isaiah xviii, 3.
Vol. 1. November, 1853. No. 11.
SECOND EPISTLE OF ORSON PRATT,
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To the Saints scattered throughout the United States and British Provinces--GREETING:
DEAR BRETHREN: With a heart full of gratitude to the great Giver of every good and perfect gift, for His manifold mercies and blessings so liberally bestowed upon His people in the last days, I again attempt to communicate to you, through the medium of an Epistle, such items of intelligence and instruction, as will, no doubt, be interesting to you to learn.
Utah, the great central gathering place for the Saints throughout the world, is in a very prosperous and flourishing condition: her settlements are rapidly extending throughout the breadth of the Territory, north and south. This Territory is included between the parallels of 37° and 42° North, and between the meridians of 29° and 43° West of Washington; or in other words, it is about 350 miles broad from North to South, and about 650 miles long from East to West, including an area of about 225,000 square miles. The Legislature, during its first session, in 1852, divided the Territory into twelve counties, namely: Weber, Davis, Desert, Green River, Great Salt Lake, Utah, Tooele, Juab, Millard, San Pete, Iron, and Washington. These counties are mostly bounded by meridians and parallels of latitude, and include the whole Territory. By far the greater portion of this Territory consists of mountains and deserts entirely unfit for the habitation of man or animals. In the midst of these dreary wastes, may be seen, here and there, beautiful and fertile valleys, watered by crystal streams, formed by the melting snows which are deposited, during the winter, in vast abundance upon the surrounding mountains. During the summer, it is seldom that a sufficient quantity of rain falls for farming purposes; hence, the husbandman is obliged to resort to the process of irrigation: this is accomplished by forming artificial canals and channels in which the water is conveyed from the higher elevations near the base of the mountains to the lower portions towards the centres of the valleys, and is used at such times and in such quantities, as are considered necessary by the agriculturist.
Grains and vegetables of every description that are produced in the same latitudes in the States, grow in the most luxuriant abundance. Young fruit trees seem to be thrifty and doing well: some peaches have been produced for two or three years past. It is one of the best grazing countries in the world; the fine bunch grass will fatten cattle and horses equal to grain: it is seldom that farmers cut much hay, for the cattle can generally find good grazing the year round.
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Timber for building purposes, is not found in the valleys, but is procured from the mountains, and consists principally of pine and fir. Wood for fuel is also generally obtained in the mountains, although in some of the more southern parts a scrubby cedar grows in places in the valleys: it is quite expensive and tedious to procure the necessary timber and fuel. Coal and iron ore abound in the southern counties, and probably in many other places where they are not yet discovered. And most happily gold, silver, and other precious metals do not, to any great extent, trouble Utah's soil; or at least, the people have not been so unfortunate as to discover them, during the infancy of their settlements.
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Many of the fresh water lakes and larger streams are well stored with fish, of which the salmon trout is the principal. Game is rather scarce; although in the mountains and uninhabited valleys there are occasionally seen some few antelope, deer, elk, mountain sheep, foxes, wolves, and grizly [sic] bears. Large quantities of wild fowl, principally geese and ducks, abound in the vicinity of lakes and water courses.
The climate in midsummer is dry and hot; the thermometer, during the middle of the day, frequently ranging, in the shade, from 90° to 105° Fahrenheit; evenings and mornings generally cool, being refreshed by mountain breezes. The atmosphere is pure and healthy, and very bracing and invigorating to the system. That dreadful scourge--the cholera--which has found its way into almost every nook and corner of our globe, has not yet been permitted to scale the summit of the "everlasting hills," and enter those healthful vales. The winters are mild. Snow, seldom falling in the valleys but a few inches in depth, soon disappears under the warming influences of the bright rays of the sun, as they penetrate. without much obstruction, the serene, almost cloudless, and rarefied atmosphere of that elevated region. Spring and autumn are also mild; though given to more sudden transitions from cold to heat, and from heat to cold, than climates of the same latitudes on the Atlantic coast. Vines, vegetables, corn, &c., are frequently injured by untimely frosts. Winds are exceedingly variable, shifting almost every day to the four points of the compass: heavy showers are rare, but when they do come, they are generally accompanied with thunder and hail, and sometimes with strong winds.
The lowest of these vallies [sic] are elevated more than 4000 feet above the sea level; while the elevation of some of the more southern ones, where settlements are formed, is near 6000 feet. The mountains, in many places in the immediate vicinity of the settlements, tower up in rugged majestic grandeur from 4000 to 7000 feet in perpendicular height above the vallies [sic]. The summits of these mountains, whitened with eternal snows, glisten in the sunbeams and exhibit sceneries of the most dazzling splendor and picturesque beauty, as if covered with the glories of heaven like Sinai of old.
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There are several small tribes or rather bands of Indians, inhabiting different parts of the territory, who are sunk in the lowest depths of darkness, degradation, and misery. These bands wander over the territory, often robbing and murdering one another, and stealing whenever they have a favorable opportunity. They live mostly on berries, roots, crickets, fish, and such small game as they may be able to procure with the bow and arrow. They are almost entirely naked. Sometimes, though very rarely, they have tents or wigwams formed of the skins of animals; but most generally they live in caves or in a thick cluster of bushes without much shelter except a few limbs of small trees, bent down and loosely covered with branches. Since the settlement of the Saints in that territory, their condition is being greatly improved: many are beginning to labor and thus furnish themselves with food, and blankets, and in some instances with houses which the saints have erected for them: although of late, through the treacherous, restless, and warlike spirit of Walker, one of their principal chiefs, they have been stirred up to hostilities, and have committed some depredations; but through the wise and energetic policy of Gov. Young in placing all the settlements in a state of defense, and in giving strict counsel to the saints to act only on the defensive, it is to be hoped that they will soon see their folly, and cease their hostilities, and learn that the saints are their friends, and not their enemies.
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The population of Utah numbers from thirty to thirty-five thousand and is annually increasing by the emigration of the saints from the different nations of the earth. A chain of settlements have been formed extending north and south some 350 miles. Many small cities have been founded and incorporated with certain powers and privileges by the Legislature. The following are some of the principal villages and cities of the territory, named in the order of their succession, commencing on the north: Brownsville, Ogden, Great Salt Lake, Lehi, Provo, Springville, Nephi, Manti, Fillmore, Parowan, and Cedar cities. Fillmore city, being near the centre of this chain of settlements, is appointed as the seat of government, at which place the state house is being built. Great Salt Lake city is by far the largest and most populous in the territory; it covers an area of several square miles and contains from eight to ten thousand inhabitants. The streets are eight rods wide, crossing each other at right angles, and running north and south, east and west; each block contains ten acres and is divided into eight lots, each ten rods wide by twenty long, affording an acre and one quarter for a building spot and garden to each family. One of these squares was reserved for public buildings, on which a tabernacle has been erected and completed that will accommodate about 3000 persons. A temple also is to be reared upon the same, the foundation of which was laid on the sixth of April last. This whole block is fast being enclosed by a high wall, encircling a large public joiners' shop which is to be used in the construction of the temple. With common prosperity and the blessings of heaven in a few years will be seen a large and magnificent temple with its towers pointing towards heaven, erected upon that lovely and consecrated spot. There are several other public buildings in the city, among which may be mentioned the Social Hall and Council House; in the latter of which the Legislature have as yet held their sessions.
Great attention is being paid to the erection of school houses, and the education of youth. And it is to be fondly hoped, that the rising generation in Utah will be generally and thoroughly educated in every useful branch of learning and science. A foundation is being laid, broad and deep, to accomplish this most desirable object. It is in contemplation to erect a magnificent University in which the higher departments of science will be extensively taught; that Utah, being filled with the knowledge of heaven and earth, may be as a great light upon the mountains which shall be seen by the nations afar off, and cause many of them to exclaim, "Come let us arise, and go up unto the mountains of Zion, unto the house of God of Jacob, that we also may be taught in His ways and instructed in His paths; for there are no people like the inhabitants of Zion, full of wisdom, knowledge, and power; their laws are founded in justice, equity, and truth; and their officers execute righteousness in the land; peace and salvation are within their borders; and the Holy One of Israel is their strength for evermore."
The most of the buildings in Utah are constructed of "adobies [sic]" or sun-dried brick which, when properly made, are not only durable but impart beauty to the edifices, erected with them, giving them the appearance of stone.
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Many good flouring mills are in operation, and also many saw mills. It is the intention of the Saints to establish manufactories of various descriptions, and as much as possible produce within themselves from the raw material, all kinds of useful machinery, cloths, domestics, prints, shawls, hats, leather, pots, kettles, stoves, all kind of farming utensils, hardware, earthen-ware, tin-ware, chairs, tables, bedsteads, sugar, paper, glass, nails, mechanic tools, and every thing else which will tend to the peace, comfort, welfare, prosperity, and happiness of the territory. Many of these branches of buisness [sic] are already in successful operation; and by proper industry and perseverance, the Saints will not, after a few years, be dependant on foreign nations, or even the States, for the necessaries and luxuries of life.
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At present goods are purchased in the States, and transported by wagons across the plains at an expense of about $250 per ton, which, added to the great profits that merchants generally realize by the sale of the same throughout the territory, cause the various articles of merchandize to be exceedingly expensive.
Up to the present time, farmers have found a ready market for all their surplus grain and other productions through the increased numbers of the saints which annually pour into the territory, and also through the overland California emigration which, for the most part, pass through Utah and recruit themselves with a fresh supply of provisions. Horses, mules, cattle, and sheep, find ready sale in California. The great facilities, presented for raising stock without much expense, will cause that branch of buisness [sic] to be one of the most profitable and lucrative of any in the country.
It is required of all the Saints to give one-tenth of all their property as tithing, which is given into the hands of the principal Bishop or his agents to be under the control of' the First Presidency of the Church for the erection of church buildings and other public works; and also to be applied to whatever object may be considered for the benefit of the Saints. The Saints also are required to give one-tenth of their annual income as tithing for the same purposes as above specified.
Independent of the tithing, another fund has been raised by the voluntary donations of the Saints throughout the world, called, "The Perpetual Emigrating Fund." This fund is intended to assist the poor among the Saints in gathering out from all nations. Those whom the agents assist through the medium of this fund, are required to give a written bond or obligation, that they will refund by their labour or otherwise, after they arrive in Utah, the amount which has been expended for their benefit. By this policy, hundreds of the poor are gathered annually, and still the fund in the end is not diminished. It now amounts to upwards of thirty thousand dollars, and will, no doubt, through the liberality of the Saints, shortly be swelled to ten times that sum.
The Saints throughout the United States and British Provinces are required to forward, by letter or otherwise, their tithings to me, according to the instructions of the First Presidency in their letter of appointment to me, published in the first No. of the first volume of the SEER. Let all the Saints remember, both rich and poor, that the Lord requires them to give the value of one-tenth part of all they possess. If any Saint possess ten dollars, one dollar of the same is the Lord's; if he possess ten millions of dollars, one million is the Lord's. And let every Saint remember that after he has given one-tenth of all he possesses, he must still continue to give each year one-tenth of his income; whether such income arises from labour, buisness [sic], increase of stock, or in any other way; one-tenth thereof is the Lord's, and should be given to him every year. How many of the Saints in our field of labour are delinquents? How many have failed to comply with the word of the Lord in regard to the payment of their tithing? Let them remember also that those whose names are not found on the tithing Books, as having paid up the full amount of their tithing, can in no wise be permitted to enter the holy temple and receive their endowments; those great and holy temple ordinances, instituted from before the foundation of the world, as the only means by which the Saints can be exalted to the fulness of celestial glory, will be withheld from them, until the debt is cancelled [sic]: it is a debt which you owe the Lord; and it is for your good to pay it: as for the faithful servants of God, it matters not to them whether you pay your tithing or not; the Church can get along without it: it is only for your own good that you are exhorted to obey the Lord in this thing, knowing that if you fail, you cannot receive the blessing.
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All who wish to donate to the "Perpetual Emigrating Fund" can forward their subscriptions to me, and the same will be entered in our books which will, in connection with the tithing books, be handed over in due time to the Bishop in Zion to be copied into the general Records.
At a special conference held by the Saints in Salt Lake City in August, 1852, about one hundred missionaries were sent out to the various nations of the earth; twenty-five others were sent forth by the general conference in April last; and doubtless many more have received missions at the special conference held in August last; the proceedings of which have not yet reached me.
The Book of Mormon has been translated and published in the Danish, German, Italian, French, and Welsh languages: a translation also is nearly completed in the native tongue of the Sandwich Islands. And instructions have been given to the missionaries to translate it into every language under heaven as fast as time and circumstances will permit. The revelations and commandments have also been translated into several languages, as well as numerous other publications of the Church. A periodical, devoted to the doctrine of the Saints has been published for several years in the Welsh language. Elder Stenhouse publishes a monthly periodical in Switzerland in the French: and another is being published in Paris in the same language. The "DESERET NEWS," a semi-monthly Newspaper, is published in Great Salt Lake City at $5 per annum in advance. The "MILLENNIAL STAR" was commenced in England in 1840: it now has a weekly circulation of about eighteen thousand. Besides all these hundreds of thousands of pamphlets have been widely circulated in the British Isles, in Europe, Asia, Australia Pacific Islands, and America, illucidating [sic] the doctrines of the Saints.
The Statistical Report of the Church of the Saints in the British Islands for the half year ending June 30th, 1853, gives the following total: 53 Conferences, 737 branches, 40 Seventies, 10 High Priests, 2578 Elders, 1854 Priests, 1416 Teachers, 834 Deacons, 1776 Excommunicated, 274 dead, 1722 Emigrated, 2601 Baptized, 30690 Total.
In the Society Islands in the Spring of 1852, the Saints numbered between 1500 and 2000: these were scattered over some 20 Islands, and were greatly persecuted by the Roman Catholics and the French authorities: many were severely whipped; large numbers of others closely confined; and others still, threatened with death: their only crime consisted of meeting together for prayer.
At a conference, held on the 9th of last March on one of the Sandwich Islands, there were represented 18 Missionaries from Utah and about 1200 Saints who dwell on different Islands of the group. From a letter, dated April 26th, 1853, the work is rapidly progressing at Honolulu, as many as 39 having been baptized in one day. A branch of about 80 newly baptized persons had just been organized.
In a letter from Elder Charles W. Wendell, dated Sydney, March 29th, 1853, we learn that there were upwards of one hundred Saints in Australia. A small company of 29 persons were about to sail for California, on their way to the Salt Lake.
On the 23d of July last, the French Mission consisted of 4 Conferences, 9 branches, and a total of 337 members, including officers.
The work in Italy, Switzerland, and Germany is slowly, but steadily progressing. In Denmark, Sweden, and Norway, persecution rages: the Saints are whipped, imprisoned, and mobbed for preaching, praying, and baptizing; and yet hundreds are constantly embracing the doctrine. In Asia the work progresses but slowly: but as there have been a number of missionaries lately sent to China, Hindostan [Hindustan], East Indies, and Siam, it is likely that we shall, before many months, obtain good news from them. At Malta many have been baptized and the truth is spreading. Baptisms have commenced at Gibralter [Gibraltar]; and at the Cape of Good Hope, some are investigating the fulness of the gospel.
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A large company of Danish saints have already emigrated to Utah. A few German Saints left Hamburgh [Hamburg] the 13th of August, on their way to Salt Lake.
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A few are being baptized into the church in several of the States, and in the British Provinces.
A large colony of the Saints is founded in Southern California under the presidency of Amasa Lyman and Charles C. Rich, two of the twelve.
I shall not attempt, in this short epistle to give one hundreth [sic] part of the interesting news which begins to pour in from all nations wherever the Latter-Day Saint Missionaries are sent. Surely the Gospel will soon be preached as a witness to all the world preparatory to the coming of our Lord. What are the Saints in the United States doing? Are they asleep? Have their lamps gone out? I marvel at the apparent drowsiness and lethargy that seems to hang heavily over some of them. But this is not to be wondered at; for many that have had means, have neglected the great command of God to gather with His people: such can no more enjoy the spirit of this work and the approbation of heaven, than the wicked ungodly sects with whom they are surrounded. God will not give them His Spirit until they manifest a sincere and humble repentance of their disobedience, by gathering: let such beware, lest in an hour they think not, the wrath of God shall fall heavily upon them, and they perish in their sins. God is not to be mocked in this dispensation by those who profess his name. They will go forward in obedience to every command, or go backward in coldness and apostacy [sic]. And Oh, how awful is the condition of them who apostatize from this Church! far better would it have been for them, if they had never been born, for they are to be cursed with the heaviest of all cursings, because they sin against so great light.
Let the presiding Elders of conferences and branches in the states and provinces seek diligently to purify their own hearts, and cry mightily to God for his Spirit; after which, let them, hunt up the Saints, and strengthen them that are weak, and minister to them who are ready to perish; inquire into the standing of every officer, and exhort him to perform his duty: let the teachers and deacons visit the members often, as instructed in the book of Covenants; and let every branch meet often to pray, and to hear the preaching of the word. If any are in transgression, use every means that the gospel requires to reclaim them; if they will not repent, suffer them not to remain in the church.
Where there are organized conferences, let the presiding officer of each branch report to the president of the conference in which such branch is included, the number of officers and members in his branch: and let the president of the conference report in writing to our office in Washington the total number of Branches, Officers, and Members in his conference. And where there is no organized conference, let the presidents of branches, through the States and Provinces, report by letter to us the number of officers and members in their respective branches, and also the number of scattered members in the vicinity of each who are not organized into branches.
Let the Presiding Officers of the conferences exert themselves to procure subscribers for the Seer, and for all the church publications: let an agent be appointed in each branch to whom the Seer, books, pamphlets, &c., shall be addressed. In this way, it will be unnecessary, in most of cases, to send to me the names of subscribers; I can furnish the agent with whatever he may order, and he can furnish the subscribers. But in all cases, if the agent would have his orders attended to, he must forward to me the subscription money in advance. By a little exertion, the saints might obtain many subscribers out of the church.
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For the prosperity of the work I would suggest that each branch raise a subscription for the purpose of procuring quantities of the various tracts which we have on hand, and which can be circulated by lending them through their respective neighborhoods, and thus many may be brought to the knowledge of the truth. This plan has been adopted with great success in England, and in other parts of the world. In England tract distributors go round once a week, collecting such tracts as have been formerly left, and leaving others in their stead: in this manner tens of thousands learn the truth that would otherwise remain ignorant.
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Every Elder and Priest should diligently seek to open new doors for preaching, and labor with all patience with the inhabitants, endeavoring to persuade them to repentance; it may be that some few will repent, before God shall visit the nation, according to that which is decreed against them in the Book of Mormon and other revelations. At any rate, it is necessary that you should faithfully discharge every duty in relation to them, that your garments may be clean in the day of visitation, and that the sins of the people may be upon their own heads.
Brethren of the Priesthood, keep yourselves pure and unspotted before God; and if you know of any man in the Church who already has a wife, seeking to enter into covenant with any other female, know assuredly that he has transgressed, and unless he repent, let him be cut off from the Church.
If you find any persons advocating the wicked impositions of Gladden Bishop, of Charles B. Thompson in regard to Baneemy, or of Strang, seek in the spirit of meekness to reclaim them, and if they will not repent excommunicate them from the Church, and God will soon show you the wickedness of their hearts.
Have nothing to do with those persons who deal with familiar spirits, under the names of "Mesmerism;" "Electro Biology," "Spirit Rappings," "Table Movings," "Writing Mediums," &c.; for they will darken your minds, and bring you to destruction: they are the spirits of darkness let loose upon this generation because of their wickedness; and they will increase more and more upon the earth until the coming of Christ, as the scriptures predict.
Let all the Saints use every exertion to gather to Utah next season. The time in which the companies of Saints will start on their overland journey across the plains, will be from the 10th of May to the 1st of July. The general place of rendesvous [sic] last emigration, was at Keokuk on the West bank of the Mississippi river, about 200 miles above St. Louis. The most of the saints at a distance go by water to that place, purchasing their wagons in St. Louis, and their teams in Illinois, Missouri, or Iowa. Elder Horace S. Eldredge, the President of the St. Louis Conference, will give Counsel to all the emigrating Saints who may pass through St. Louis in regard to all things connected with their outfit for the journey. Bro. Eldredge's Post office address is as follows: Post Box 333, St. Louis, Missouri. His residence is at 139 Market Street, up stairs.
The Saints should take with them every variety of choice garden seeds; and the seeds of all kinds of good fruit; and also the ches[t]nut, hickerynut [sic], black walnut, butternut, and various other kinds of nuts. Among other things do not forget the different kinds of the best grass and clover seed. The seeds of the various kinds of useful herbs should be remembered. And finally, every thing in the vegetable department that would be useful for food or medicine, or that would please the eye, the taste, or the smell, or adorn and beautify your habitations, your gardens, or your fields, should be taken along and planted in the soil of Utah.
Supply yourselves plentifully with every variety of useful school books for your children, together with historical and scientific works of every description; but leave novels and fictitious works behind to satisfy the perverted. appetites of the children of darkness whose souls delight in lies and fiction, far above the great truths of heaven.
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Let the Elders and officers preach faith, repentance, baptism, and the first principles of the Gospel, and such doctrines as are plain and easy to be understood: and if the people wish to learn the deep mysteries of the kingdom, let them embrace the Gospel and go up unto the mountain of the Lord's house. If they wish to learn the particulars of Celestial Marriage, baptism for the dead, and such like doctrines, refer them to our printed works where they can read these things at their leisure. Remember that you have not time to preach and explain all these things to the people; for God has sent you to preach repentance and the first principles of salvation, and if mankind will not receive these things, the greater things will be of no benefit to them. There may be
may be times when you will have to defend yourselves against the attacks of wicked men upon these points: do, at such times, as wisdom shall direct, and be sure to connect your defense with such plain principles of doctrine, as shall be likely to do the people good. Wise servants will follow good and wise counsels, and will preach by the gift and power of the Holy Ghost; but those who give no heed, will preach their own folly both in precept and example.
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The attention of the saints is called to the list of L. D. Saint publications, furnished in the Catalogue which has been forwarded to them. The Saints should liberally supply themselves and their children with copies of each of these works; for they will be worth more to them than gold, or silver, or the rich treasures of' the earth. The Saints frequently transgress through ignorance: and this ignorance arises from a neglect to procure and read the Church publications: such ignorance is inexcusable; and such transgressions will if not repented of, be punished.
The signs of the times are portentious [sic] and clearly indicate the approaching downfall of the nations, and the overturning of kingdoms, empires, and republics, preparatory to the coming of Christ and his personal reign on the earth. Every individual, therefore, of the Saints should be awake to perform quickly and in righteousness every duty required of them.
Among other things, there are many of the saints who give no heed, in the least, to what God has said in a revelation, entitled, "The Word of Wisdom;" they treat it with perfect indifference; yea, worse, some even boast of their disobedience to this advice, and almost laugh at those who attempt to obey it. Poor creatures! the day will come when they will mourn and lament, and that too, when it is too late to retrieve an ill spent life; when the destroying angel will teach them that every word of God means something, and that none of his sayings can be neglected with impunity. There must be a great reformation among all the Saints in regard to this thing, as well as in many others, before they can expect to enjoy many of the great blessings of the last days.
There are others who call themselves Saints who neither pray in their families nor in secret, but are as cold as the northern blast, in regard to their duties towards God, towards their families, and towards the Church. Such had far better be out of the Church than in it; for God will spue them out of his mouth, as corrupt fruit which has lost its flavor.
There are others whose names are enrolled among the Saints, who think more of their property than they do of salvation. Such say in their hearts, "we will wait a while before we gather up to Utah; it may be that the Saints will be driven again, and we shall lose our property, if we go. We can tell better how things will be in a few years to come, and if we think our property will be safe, we will venture up." Woe unto such, for unless they speedily repent, they shall perish and their property with them. Such coveteous [sic] hypocrites are not worthy of the kingdom of God or any of its blessings, but they will go down to hell to keep company with the rich man, instead of being gathered into Abraham's bosom with poor Lazarus. The Saints must learn one lesson, namely, that all who desire to enter the kingdom of God must be willing to sacrifice all things for the sake thereof; and he that is not willing to do this will surely fail, and his hopes will wither away and perish.
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Finally, dear brethren, let me exhort you with all the earnestness of an humble servant of God who is deeply interested for your salvation, to refrain from every evil--to be examples of righteousness before saints and sinners. Read the Book of Mormon, and the revelations and prophecies, given through the prophet Joseph, and obey the same. Give the most earnest heed to the counsels of the First Presidency--to the twelve, and to all the faithful authorities of the Church. Use every exertion to flee out from the corruptions of the Gentiles, and to obtain for yourselves an everlasting inheritance among the people of God; for the day of the wicked is far spent--their sun will soon go down in the midst of clouds and thick darkness--a long and dreary night awaits them: but upon such as fear the Lord and keep his commandments, the sun of righteousness will arise, and their day will be glorious; for their sun shall no more go down; and God will be unto them an everlasting light which shall shine for evermore. With the most earnest desire for your salvation, both temporally and spiritually, I subscribe myself your most humble servant in the kingdom of God,
ORSON PRATT.
Washington D, C.,
OCTOBER 1st., 1853.
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CELESTIAL MARRIAGE:
(Continued.)
Notwithstanding the Queen is numbered among the "honorable Wives" of the Son of God, yet she is called upon to Worship Him as her Lord. If her husband were a mere man, she would not be exhorted to Worship him; this therefore, is another evidence that He was truly, as Paul says, the Son of God.
Inasmuch as the Messiah was to have a "plurality of Wives" will they not all be Queens? Yes: but there will be an order among them. One seems to be chosen to stand at his right hand: Perhaps she may have merited that high station by her righteous acts, or by the position she had previously occupied. It seems that she was one of the daughters of a king: for in the same Psalm it says, "The king's daughter is all glorious within: her clothing is of wrought gold. She shall be brought unto the King in raimant of needle work: the virgins her companions that follow her shall be brought unto Thee. With gladness and rejoicing shall they be brought: they shall enter into the King's palace." (verses 13-15.) It must be recollected that "kings' daughters were among Thine honorable Wives." The kings here spoken of were no doubt those who through obedience to the gospel became kings and priests for ever: for we cannot suppose that Christ would marry the daughters of the kings of this world who only reign under the pretended name of kings for this short life: such are not worthy to be called kings. Some of the daughters of those kings who are to reign on the earth for ever and ever, and who are in reality kings, will be among His "honorable wives," one being chosen to stand as Queen at His right hand and worship Him, unto whom is made the following promise: "Instead of thy fathers shall be thy children, whom thou mayest make Princes in all the earth. I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever." (verses 16, 17.)
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We are not informed at what time Jesus was to be married to this kin's daughter or to any of the rest of His wives. But from what John the Baptist says, He may have been married to some of them previous to that prophets martyrdom: The passage is as follows; "He that hath the Bride is the Bridegroom: but the friend of the Bridegroom, which standeth and heareth Him, rejoiceth greatly because of the Bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease." (John 3: 29, 30.) And again, "Jesus said unto them, Can the children of the bridechamber mourn, as long as the Bridegroom is with them? but the days will come, when the Bridegroom shall be taken from them, and then shall they fast." (Mathew [sic] 9: 15.) John represents Jesus as already in the possession of the Bride; while the Saviour confirms what John says, by calling Himself "the Bridegroom," and the disciples "the children of the Bridechamber," but who the Bride was neither of them informs us. Whether Jesus had married any of His wives at that time or not, it is very evident that there will be a marriage of the Son of God at the time of His second coming: for Jesus said, "The kingdom of heaven is like unto a certain king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold I have prepared my dinner: my oxen and fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many. as ye shall find bid them to the marriage. So those servants went out. into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, Friend how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to his servants, Bind him hand and foot, and take him away and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen." (Matthew 22: 1-14.) All will admit that the king's son, here spoken of, is Jesus Christ, and that the last servants who are sent forth have a commission to gather together from the highways and hedges both bad and good: and that by this gathering, "the wedding was furnished with guests." The Bridegroom, the servants, and the guests are all mentioned; but the parable does not inform us who the Bride is. John the Revelator describes the greatness, the glory, and the magnificence of this marriage celebration. He says, "And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God Omnipotent reigneth. Let us be glad, and rejoice and give honor to him: for the Marriage of the Lamb is come, and His Wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints, And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb." (Rev. 19: 6-9.) That the wife was to be a very good and holy woman, is very clearly indicated by her being clothed with "the righteousness of the saints." compared to fine linen, clean and white. Her raiment is more fully described in the Psalm already quoted, being composed of fine needle work of wrought gold, while many virgins were to be her attendants.
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That the Bride will continue to be the Wife of the Son of God in Eternity as well as time, is most clearly revealed in the twenty-first chapter of the Revelations, where St. John beheld the New Earth, and the angel said unto him, "Come hither, I will shew thee the Bride, the Lamb's Wife;" and he was carried in the spirit to a great and high mountain, and saw a great city called the holy Jerusalem, descending from the heavens upon the New Earth. This city contained the throne of God and the Lamb, and was inhabited by a great nation of kings who were to "reign for ever and ever," being Gods, as is evident from the name of God being written on each of their foreheads. The inscription upon their foreheads was not intended as a mere sham or mockery, but was in reality the name given to each, that all the inhabitants of eternity, when they saw GOD conspicuously inscribed upon all their foreheads, might know most assuredly that each one was a God, as the written title or name expressly declared. The grandeur and glory of this city are still further described; the city and the streets thereof were of pure gold, clear as glass, while the walls and the gates were of the most precious stones; and the glory of God enlightened the city, so that they had no need of the light of the sun or moon. This light was so great that all the nations that were saved that dwelt upon all the face of the New Earth, walked in the light of it. There was no night there, but the whole Earth was clothed in one eternal day. It was in the midst of this city that the King of kings and Lord of lords sat upon His throne, while upon His "right hand did stand the Queen," arrayed in the most costly apparel. In order that John might see the glory of God, the glory of His kingdom, and the glory of His Bride, it was necessary to show him, the Palace, the place of the Throne, and the city in which the Bride resided. It is expressly said, concerning this Queen, that her name should be remembered in all generations, and that the people should praise her for ever and ever, (Psalm 45: 17.) As John saw in vision the Bride, the Lamb's Wife more than a thousand years after her marriage--after she and all the rest of the inhabitants of the earth had been raised from the dead and become immortal--it is quite certain that she was in reality a Wife after the resurrection as well as before, and that she will be the Lamb's Wife forever and ever; and in that capacity she will, as the Psalmist has said, be respected and praised by all the people for ever and ever.
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