[Footnote A: A discourse delivered before the Young Men's and Young Ladies' Mutual Improvement Associations, in the Granite Stake Tabernacle, Sunday afternoon, Jan. 15, 1905.]

A correction of some misapprehensions that arose concerning Mormon views on the subject of Revelation and Inspiration during the hearings had in the "Smoot Case" before the United States Committee on Privileges and Elections, 1903-1907.

My brethren and sisters, Plato, in his Timaeus, represents the philosopher Socrates as urging one about to begin a discourse on the nature and origin of the universe to invoke the favor of the gods, to which Critias, who is the one selected to deliver the discourse, replies that all men who are right minded always seek the favor of the gods upon their enterprises, and then he proceeds to pray that his efforts may be agreeable to the gods and intelligible to those who are to listen.

On this present occasion it is not my purpose to undertake the discussion of a subject either so lofty or so difficult as that which the Greek had proposed to himself, and yet as I stand before you for the purpose of addressing you, involuntarily, I am happy to say, my heart is uplifted to God in prayer that what I have to present on this occasion shall meet with the favor of God, and at the same time be intelligible and faith-promoting.

I presume that all of us are more or less conscious of the fact that the doctrines of the Church of Jesus Christ of Latter-day Saints, have been undergoing a very crucial test of late. Many principles fundamental to our faith have been the subject of investigation by one of the leading committees of the senate of the United States—the committee on privileges and elections—a committee than which I doubt if there is another superior to it in point of ability within the whole range of the senate committees. It is composed of men who frequently have to determine questions of law as well as of fact, and in consequence of that its members are chosen from among the most distinguished lawyers of the senate; they are men of learning and wide experience, adroit in questions of logic, and capable of pursuing to ultimate analysis any question that may be presented for their consideration. It is such a body of men before whom many of the doctrines of Christ have been presented, discussed and thoroughly analyzed.[A]

[Footnote A: The committee alluded to consisted of Julius C. Burrows, of Michigan; Edmund W. Pettus of Alabama; James B Frazier, of Tennessee; Fred T. Dubois, of Idaho; Chauncey M. Depew, of New York; Lee S. Overman, of North Carolina. The above senators signed the Committee's Report to the effect that Reed Smoot was not entitled to a seat in the Senate as a senator from the State of Utah.

The following senators, members of the committee, dissented from the conclusion of the above majority members of the committee, and published their views:

Joseph B. Foraker, of Ohio; Albert J. Beveridge, of Indiana; William P. Dillingham, of Vermont; A. J. Hopkins, of Illinois; P. C. Knox of Pennsylvania.

Happily the Senate refused to accept the conclusion of the majority of the committee to the effect that Reed Smoot, Senator from Utah, was not entitled to a seat in the Senate of the United States.]

This the character of the committee conducting the investigation. The Elders of the Church who have been called upon to state some of the principles of our faith and place interpretations upon them before the committee, have been taken somewhat at a disadvantage. They have been called upon to answer on the spur of the moment, without having opportunity to prepare their replies or weigh their words. Their answers have been purely extemporaneous. Many of the questions have been sprung upon them in the way of surprise; and those adroit inquisitors (I do not use that term in its evil sense), the senate committee, have purposely led them through a labyrinth of questions in the hope finally of surprising them into some inconsistency. Yet on the whole I think the Church has reason to congratulate herself upon the presentation of her doctrines even under these circumstances; and it is not difficult to believe that the brethren were sustained in their answers by a spirit beyond their wisdom; that God blessed them in the trial through which they passed.

It would be surprising, however, if in the course of so long an investigation, taken part in by so many, if the opposition did not at times gain some seeming advantage; if by some quip or quirk they did not make inconsistencies appear in the answers of the brethren. I want to illustrate this and call the attention of the young people to some of these circumstances, for I have discovered, incidentally, that some of the catch-phrases that have been coined during this investigation are having more or less influence on the minds of our youth.

For example, during the investigation referred to, the question of our belief in revelation was brought up. It is a matter of common knowledge among you, of course, that we believe in revelation from God to man. We believe that the Lord has revealed himself in the day in which we live; that a dispensation of the gospel has been given unto prophets in this age of the world; that divine communication between the earth and the heavens has been restored; that a channel of communication has been permanently established by and through which the mind and the will of God may be made known to men. This truth, so commonplace with us, seems a matter of seven days' wonder to the senate committee in question. In the course of investigating this subject of revelation the idea was developed that a law revealed from God, before it became binding upon the Church, was submitted to the people in conference and they voted to accept or reject it. Then this question was asked:

"Suppose a revelation is given to the Church, and the Church in conference assembled rejects it by vote, what remains? Does it go for nothing?"

To which answer was made, in substance, that if the people rejected it, it would go for nothing for them—that is, so far as the people were concerned.

Then the questioning continues:

"Senator—Then according to your faith the Lord submits his decrees to the judgment of the people, and does not desire them to be obeyed by anybody unless the people approve?

"Elder—He desires them to be obeyed by everybody, but he lets everybody do just as they please. * * * * *

"Senator—You would, then, as I understand you, please to follow the people, and not the Lord, under those circumstances. Is that true?

"Elder—The Lord has so ordered that when he appoints men, as he did do in the revelations here [the revelations that had been under discussion], and named the Apostles and the other general authorities of the Church, he commanded that they be presented to the Church and sustained or rejected, and whenever the Church has rejected any man he has stepped aside.

"Senator—A sort of veto power over the Lord! (Laughter)."

This last remark is one of the catchy phrases which some of the youth of Israel are permitting themselves to be pleased with. "A veto power on God!" We want to investigate that presently, and I think we will be able to discover that it is smart rather than profound.

Again, when the subject of the Manifesto (meaning that instrument through which plural marriages were discontinued in the Church) was under discussion, one of the brethren chanced to remark that he assisted in framing the document for publication; whereupon this colloquy took place:

"Senator—I understand this Manifesto was inspired.

"Elder—Yes.

"Senator—That is your understanding of it?

"Elder—My answer was that it was inspired.

"Senator—And when it was handed to you it was an inspiration, as you understand, from on high, was it not?

"Elder—Yes.

"Senator—What business had you to change it?

"Elder—We did not change the meaning.

"Senator—You have just stated you changed it.

"Elder—Not the sense, sir. I did not say we changed the sense.

"Senator—But you changed the phraseology?

"Elder—We simply put it in shape for publication, corrected possibly the grammar, and wrote it so that—

"Senator—You mean to say that in an inspired communication from the Almighty the grammar was bad, was it? You corrected the grammar of the Almighty, did you?"

Another "smart" saying which apparently appeals to the humor of some of our youth; and here and there you may hear now and then something said, in an irreverent manner, too, about the absurdity of correcting the Almighty's grammar.

One other item: One of the Elders, pursued in the investigation by one of the most adroit of the senators, finds it necessary to make a correction of one of his statements, whereupon this follows:

"Senator—Have you had any revelation or commandment in regard to the testimony you should give in this case?

"Elder—No, sir.

"Senator—There is no inspiration of that or any part of it?

"Elder—As to the testimony I should give here?

"Senator—As to the testimony you have given or are to give.

"Elder—No; I do not know that I have, particularly—I came here to answer the questions of the committee.

"Senator—But I want to know whether you are answering them under the direction of the Lord, according to your belief, or merely in your human and uninspired capacity?

"Elder—I believe I shall answer the questions that are asked me here as the Spirit of the Lord directs me, and truthfully.

"Senator—Do you mean to say that the Spirit of the Lord directs you in your answers here?

"Elder—I believe so.

"Senator—You believe so?

"Elder—Yes, sir.

"Senator—Then in your belief, did the Spirit of the Lord direct you to make the answer which you just took back and said was a mistake?

"(A pause and silence.) Well, if you cannot answer it I will not press it."

Previously this senator had said to the Elder: "Do you not think that in this hearing it behooves you to be a little careful of your answers so that in so important a matter you do not have to take back in two or three minutes what you have said?"

This is spoken of, according to reports that reach me, as a severe reproof administered by a "worldling" to one who believed himself to be an inspired man, and more or less of comment is made upon this circumstance, as upon the others I have named.

Now, this brings before you, not all that is said, but some few things that are said with reference to the investigation before the senate committee; and I think they touch questions of considerable interest on the subject of revelation. It is this subject I propose to consider, especially the effect these several incidents of the investigation have upon the subject of revelation. Let us now return and consider these questions one by one.

To begin with, let us have an understanding about revelation itself. As I understand it, "revelation is the name of that act by which God makes communication to men. Inspiration in the name of that influence, that divine influence, which operates upon the minds of men under which they may be said to receive divine guidance." The inspiration may be strong or it may be weak. It may be so overpowering in its character that the person for the time being loses largely his own individuality and becomes the mouthpiece of God, the organ through which the Divine speaks to the children of men. There exists all degrees of inspiration, from human intelligence and wisdom slightly influenced up to that fulness of inspiration of which I have spoken. Revelations may be made from God to man in various ways. They may be made by God in his own proper person, speaking for himself. On such occasions I take it that the revelation would be most perfect. I know of no more beautiful or complete illustration of such a perfect revelation than that great revelation with which the dispensation of the fulness of times began, when God the Father and Jesus the Christ, stood revealed in the presence of Joseph Smith, when every veil was removed, and the glory of God extended throughout the forest in which the Prophet had prayed; when he heard the Father speak to him as one friend speaks to another, saying: "Joseph, this is my beloved Son; hear him." Then followed a conversation with this second divine personage, to whom he was thus so perfectly introduced, and from whom he received the light and knowledge that laid the foundations of this great latter-day work. There was no imperfection whatsoever in that revelation; it was complete, overwhelming, and one of the most remarkable revelations that God has deigned to give to the children of men. Revelations may be made, and have been made, by the visitation of angels, such as when Moroni came and revealed the existence of the Nephite record, the American volume of scripture, the Book of Mormon; and who afterwards from time to time, met with the Prophet of the last dispensation and gave him knowledge and information as to the manner in which the Church should be organized, and how its affairs should be conducted. Then again, revelations may come through the operations of the Holy Spirit upon the mind of man as when the Prophet Joseph took Urim and Thummim and with them, and by their aid, under the influence of Holy Spirit, translated the Book of Mormon into the English language. In a similar manner the Lord influences the minds of his servants when preaching the gospel, and thus delivers his word to the Church and to the world.

Through all these various means God speaks, and it is our good fortune to be his witnesses, that he speaks in these various ways as well today as in ancient times.

After giving many manifestations, and communicating much of his mind and will to the Prophet Joseph Smith, Lord said to him, finally, with reference to the organization of the Church, that he must call together in a meeting several persons who had been baptized and submit the question to them as to whether or not they were willing that he and Oliver Cowdery should proceed to organize the Church of Christ, and if they would accept them as their spiritual leaders and teachers in the things of God.

I marvel at the condescension of God in this, and well may the world marvel at his condescension in thus submitting a question of this character to those who were to participate in it. But when I come to analyze it and to comprehend it, I understand that God here recognizes a great truth; recognizes also the dignity of his children, and gives recognition to their rights and liberties in the premises. Mark you, when it comes to bestowing his power upon men, when he was selecting his prophets, he chose whom he would. That was a matter between himself and them. Hence he gave the apostleship to Joseph Smith, to Oliver Cowdery, and to David Whitmer, independently of anyone. But when these men were to effect an organization and exercise that power and authority upon others, then it must be with the consent of the others concerned, and not otherwise. This is the great principle that the Lord respected in the very inception of the great latter-day work, and which he still recognizes in the government of his Church—the principle of common consent.

In this connection allow me for a moment to call your attention to the very beautiful title of our Church, "The Church of Jesus Christ of Latter-day Saints," it is called. Some might think the first half of the title, "The Church of Jesus Christ," would be sufficient. So, indeed, it is, in a way. It is the Christ's Church—his by the price of his sacrifice. It is his as the depository of his truth. It is the institution he has called into existence, and unto which he has given the mission of proclaiming the truth, and, in addition to that the mission of perfecting the lives of those who accept the truth. But it is not only "The Church of Jesus Christ;" it is "The Church of the Latter-day Saints," also. It is our Church, because we accept it, because we enter it of our own volition; it is therefore the Church of our choice. God has conferred upon his Church and our Church the right of being governed by common consent of the members thereof. It is this that astonishes our friends in Washington. They have been led to believe, by misrepresentation, that this organization called "The Church of Jesus Christ of Latter-day Saints" is an ironclad institution, a powerful tyranny, to whose authority there are no metes or bounds; in which there are no checks or balances of authority; an ecclesiastical hierarchy that dominates the people and destroys individual liberty. Suddenly they are confronted with the fact that, so far from being a tyrannical institution, not only the officers but the very revelations of God are submitted to the people for their acceptance! They then turn upon us and say: Then you presume to have a "Veto power on God!"

Now, let us consider this matter for a few moments. But before doing so I call your attention to an utterance made in our own midst, less excusable than the "smart" utterances of these astute senators, because they doubtless are prompted in their remarks by ignorance of the subject; but what I am about to read to you is not the utterance of an ignorant mind, but rather that of a perverted one, because the writer knows better. Listen to this from a local daily paper:

"According to the testimony given by high ecclesiastics at Washington, a revelation from God is not binding upon humanity until after it is voted upon and accepted by the Mormon people in conference. What an astounding complexity, and what a narrow bigotry are here presented! As taught by Mormon theology, there is but one man on the earth at a time who is authorized to receive and pronounce the will of God. That man is the president of the Mormon Church. He receives a revelation containing commands, to the children of men, obedience to which commands entitles the individuals to celestial glory, and disobedience to which commands consigns the individual to the loss of glory in the hereafter. That revelation, however, is not in force until some ten or twelve thousand people in the big Tabernacle at Salt Lake City have voted affirmatively upon it, and then it becomes a law for the fifteen hundred millions of human being upon the face of the earth. In other words, sacrilegious as it seems, this doctrine assumes that God don't know his own mind; in still other words, his determinations are subject to revision by ten thousand human creatures, who constitute a kind of supreme court, whose conclusions are binding not only upon themselves, but upon hundreds of millions of human beings who never heard of the man through whom the law was promulgated, nor of the supreme court that sustained it, nor of the law itself. If the Mormon conference approves God's words, the one billion five hundred million other human creatures are saved by it or damned by it, as the case may be; and if the Mormon conference rejects it, the one billion five hundred millions of other human creatures are not subject to it in any way, as it is not a valid command from God Almighty. It is not God then who holds the power of condemnation or of salvation; but it is the Mormon conference which saves or damns the world of humanity at the whim of that conference. Could absurdity go farther?"

I think not! Absurdity can scarcely go beyond that representation of the matter. It is scarcely necessary for me to say to you that this presentation of the subject is not true. And yet I have positive knowledge that such a vain utterance as this has its influence among some of the youth of the Church! No; the Church of Jesus Christ of Latter-day Saints arrogates to herself no such powers as are here charged. On the contrary, the following appears in the Book of Mormon, with reference to God's course in making known his mind and will to the children of men:

"I [the Lord] command all men, both in the east and in the west, and in the north, and in the south, and in all the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to his works, according to that which is written. For behold, I will speak unto the Jews, and they shall write it; and I will also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I will also speak unto all nations of the earth, and they shall write it."

Then the Lord proceeds to tell how in the dispensation of the fulness of times he will bring together and unite in testimony the words that he has spoken to these various peoples and nations.

Again, it is written in the same book:

"Behold, the Lord doth grant unto all nations, of their own nation and tongue, to teach his word; yea, in wisdom, all that he seeth fit that they should have; therefore we see that the Lord doth counsel in wisdom, according to that which is just and true."

This is the Mormon theory of God's revelation to the children of men. While the Church of Jesus Christ of Latter-day Saints is established for the instruction of men; and is one of God's instrumentalities for making known the truth yet he is not limited to that institution for such purposes, neither in time nor place. God raises up wise men and prophets here and there among all the children of men, of their own tongue and nationality, speaking to them through means that they can comprehend; not always giving a fulness of truth such as may be found in the fulness of the gospel of Jesus Christ; but always giving that measure of truth that the people are prepared to receive. Mormonism holds, then, that all the great teachers are servants of God; among all nations and in all ages. They are inspired men, appointed to instruct God's children according to the conditions in the midst of which he finds them. Hence it is not obnoxious to Mormonism to regard Confucius, the great Chinese philosopher and moralist, as a servant of God, inspired to a certain degree by him to teach those great moral maxims which have governed those millions of God's children for lo! these many centuries. It is willing to regard Gautama, Buddha as an inspired servant of God, teaching a measure of the truth, at least giving to these people that twilight of truth by which they may somewhat see their way. So with the Arabian prophet, that wild spirit that turned the Arabians from worshiping idols to a conception of the Creator of heaven and earth that was more excellent than their previous conception of Deity. And so the sages of Greece and of Rome. So the reformers of early Protestant times. Wherever God finds a soul sufficiently enlightened and pure; one with whom his Spirit can communicate, lo! he makes of him a teacher of men. While the path of sensuality and darkness may be that which most men tread, a few, to paraphrase the words of a moral philosopher of high standing, have been led along the upward path; a few in all countries and generations have been wisdom seekers, or seekers of God. They have been so because the Divine Word of Wisdom has looked upon them, choosing them for the knowledge and service of himself.

In the presence of such a magnificent conception of God's hand dealings with his children in the matter of imparting divine truth to them as this, is it not infamous for a man—one who poses, too, as knowing something of Mormonism—to represent the Church of Jesus Christ of Latter-day Saints as being so narrow and bigoted as to believe that they legislate in their conferences in all spiritual matters for the whole world; that all mankind must wait upon their action for a revelation of God's truth; that God's word is given or withheld from mankind by their vote; that they have constituted themselves a sort of supreme court to determine what is or what is not God's word for the one thousand five hundred millions of souls inhabiting the earth! In concluding his utterance the editorial writer in question closed the passage I quoted with the question, "Could absurdity go further?" I will close mine with the question, Can infamy go farther than his misrepresentation of the doctrine of the Church of Jesus Christ of Latter-day Saints in respect to revelation?

While it is held by the Church, nay, taught by the very revelations of God themselves, that there is but one man at a time who is entitled to receive revelations for the government and guidance of the Church—and this in order to prevent confusion and conflict—still it is nowhere held that this man is the only instrumentality through which God may communicate his mind and will to the world. It is merely a law operative within the Church itself and does not at all concern the world outside the Church organization.

When the Church votes upon the acceptance of any revelation, whether it is one respecting doctrine or the appointment of officers, it acts for itself alone. Its vote in no way concerns, either for their praise or their censure, the people outside of the Church. It is merely the exercise of a right conferred upon the Church in the very inception of its organization; for it is part of the law itself, that no rule or law shall be binding on the Church, and no officer shall hold position in the Church, but upon its own free consent. This is no new doctrine. It is in strict harmony with God's moral government of the world. What moral law may not men in their individual capacity reject? From the beginning God's law stood. "Thou shalt not kill." Yet Cain killed Abel and from that day to the present many men have violated this, God's law. And so with every law, whether given directly of God, or through his servants the prophets. Man is by the nature of him a free moral agent; and that agency of his involves the liberty of violating the laws of God as well as the liberty of respecting them. He is free to accept righteousness and attain heaven. He is equally free to follow after wickedness and go to hell if he so elects, though he must not complain if he finds not there the joys and comforts of heaven. Agency or freedom that would mean less than this would mean nothing. It would be neither freedom nor agency. What men may do in their individual capacity the Church may do in its organized capacity with, of course, similar results to the institution; for if the time should come that the Church in the exercise of those rights and that freedom which God in the beginning bestowed upon her should persistently reject his word and his servants until she became corrupted, God would repudiate and disown her as his Church, just as he would reject and condemn a wicked man. Thank God, the Church of Jesus Christ of Latter-day Saints, so far, has received those revelations and those doctrines proposed to her as divine law by the Prophet of God; and also, in the main, those men whom a divine inspiration has suggested as her officers.

An incident in the history of ancient Israel illustrates this doctrine of liberty enjoyed by the people of, God in their corporate capacity. From Moses to Samuel the children of Israel had been governed by a succession of judges, inspired men, appointed of God to be rulers or rather public servants in Israel, which government of inspired men appointed of God constituted a divine order of government, so that it may be said that the people were governed of God. Finally, however, during the administration of government by the judge, the prophet Samuel, the people grew weary of this form of government and clamored for a king. They were ambitious of being like other people by whom they were surrounded. They longed for the worldly pomp and circumstance and glamor of a kingdom. Samuel, the stern old prophet, zealous for his God, withstood their demands, until at last the Lord spoke and said to him: "Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee but they have rejected me, that I should not reign over them..... Now, therefore, hearken unto their voice; howbeit yet protest solemnly unto them and show them the manner of the king that shall reign over them." (Samuel viii.) Samuel followed the directions of the Lord, and pointed out to the people the disasters which would befall them if they adhered to their insistence for a king. All to no purpose, however, a king they would have. God respected their right to have the kind of government they desired, though it involved a rejection of himself—"a veto upon God!" Had not the grave and fair minded senator of Massachusetts—now unhappily departed this life since coining the phrase here criticised—momentarily forgotten this very celebrated incident in the history of ancient Israel, or if he had taken time to think one moment upon the great principles underlying God's moral government of the world, I feel reasonably satisfied that he would never have fashioned that irreverent phrase, "veto power on God," certainly not to win the laughter and applause of those who were present at its birth, or of those who, ape-like, repeat his unhappy phrase.

But I must not overlook another point involved in that part of the testimony here being considered. Suppose a law is promulgated before the Latter-day Saints—a revealed principle of truth is submitted for their acceptance—and then, in the exercise of that liberty, which God has conferred upon his Church, they reject it. The question is then asked, "What remains?"

Why, the truth remains! The action of the Church has not affected that in the least. It is just as true as if the Church had accepted it. Our acceptance or rejection does not make or mar the truth; it simply determines our own relationship to that truth. If we reject the truth, the truth still remains. And, moreover, it is my own faith that a people who would reject the truth revealed of God to them would make no progress until they repented and accepted the rejected truth. The truth remains—that is the answer to the senator's question. Human conduct does not affect the truth. As one of our own poets has said:

"Though the heavens depart, and the earth's fountains burst,
Truth, the sum of existence, will weather the worst,
Eternal, unchanged, evermore!"

Taking up now the other question—that of correcting the Almighty's grammar.

In defining what I understand revelation to be, and the manner in which it may be communicated, I have already stated that when we have a communication made directly from the Lord himself there is no imperfection whatever in that revelation. But when the Almighty uses a man as an instrument through whom to communicate divine wisdom, the manner in which that revelation is imparted to men may receive a certain human coloring from the prophet through whom it comes. We know this to be true, because we have the words of different prophets before us by which we may test the matter. We know, for instance, that the message delivered to Israel through the Prophet Isaiah possesses different characteristics from the message delivered through Jeremiah, or through Ezekiel, or through Amos. It seems that the inspiration of the Lord need not necessarily destroy the personal characteristics of the man making the communication to his fellowmen.

To illustrate what I mean: I remember one of my old teachers calling the attention of our class to the fact, and demonstrating it, that a ray of white light was not so simple a thing as we might think it to be. When you see a white ray of sunlight streaming through some window or other aperture into a dark room, you might think that the bar of white light consists simply of one white ray. But the teacher referred to took a prism and caused such a ray of light to fall upon that prism, and upon a dark screen opposite we discovered that the rays of light composing the white ray were separated into various colors—blue, orange, red, green and the various other colors of the several rays that entered into and made the white ray; and as he went on using one prism after another for this illustration, I discovered that the sharpness and clearness with which the separation of these several rays were made depended somewhat upon the clearness and purity of the prism through which the light passed. And so in after years it occurred to me that this might be used to illustrate how the white ray of God's inspiration falling upon different men would receive different expressions through them, according to the characteristics of those men. So it is that Isaiah preserves his identity, Amos his, Ezekiel his, and so on with the prophets of our own day. I suppose if the Lord had revealed the existence of the Book of Mormon to a man who had a perfect knowledge of the English language, a grammarian, and perfect in literary attainments, then no doubt we would have had a translation of the Book of Mormon without fault or blemish so far as the grammar is concerned; but it pleased God in his wisdom to appoint that mission to one who was not learned in the English language, whose use of the English language was ungrammatical, through failing of opportunity to obtain the necessary instruction in his youthful days, and consequently we find errors in grammar in the translation of the Book of Mormon, such as this: "Whoredoms is an abomination to the Lord." Marvelous, is it not? Ungrammatical—a plural subject and a singular verb! But what of the truth? You are not in doubt about that, are you? Does it make the truth any more real or forcible to use grammatical terms in which to express it? Whoredoms are an abomination to the Lord? Well, what is the essential thing in a revelation? The essential thing is the truth that it conveys; and it matters not whether you say whoredoms is an abomination or whoredoms are an abomination to the Lord. The truth remains that whoredoms are abhorrent to God, and that is the main thing. Again, in the Doctrine and Covenants you find this language: "The Spirit and the body is the soul of man, and the resurrection from the dead is the redemption of the soul." Again a plural subject and a singular verb. But what boots it? The great thing that mankind is concerned to know is the truth conveyed, that the soul of man is composed of spirit and body, and that it is the purpose of the redemption to save and unite spirit and body in one individual, to exist through time and through all eternity. To still further illustrate, and to show you the flimsiness of this "smart" saying to which we are coming in a moment: Old Baron Swedenborg was regarded as a mystic. He was a learned man, but his lips were not attuned to the perfect pronunciation of the English language. Occasionally he spoke in English, but it was always broken. He delighted apparently to contemplate the prophets of old Israel and the prophets of the New Testament. In speaking of them the old man used to say in most solemn earnestness, "De vurld vas not worty of dem," and the audience sometimes laughed; but neither the laughter of the audience, nor the imperfection of pronunciation of the English words detracted from the solemn truth that the old man uttered. And so any imperfection in mere utterance of a truth amounts to little or nothing. "He that hath my word," saith the Lord, "let him speak my word faithfully. For what is the chaff to the wheat?"

Now, would it do any harm to take Swedenborg's broken English and make it smooth by pronouncing it with perfect accent. "They were prophets of whom the world was not worthy?" It does not hurt the truth, to so change the expression of it, does it? Would it hurt the truth, the expression of it, to say "the spirit and the body are the soul of man?" Or "whoredoms are an abomination to the Lord?" Why, no. So in this Manifesto issued by President Woodruff. What if there were imperfect, or ungrammatical sentences in it? What does the world care about that in the last analysis of it? The great thing in the instrument was, and the great truth that the Lord made known to the soul of Wilford Woodruff was that it was necessary for the preservation of the Church, and the uninterrupted progress of her work that plural marriages should be discontinued. Now, any expression containing that truth was all that was necessary. And so there is nothing of weight in the phrase "correcting the grammar of the Almighty." We do not correct his grammar. Perhaps the brethren made slight corrections in the grammar of Wilford Woodruff. The grammar may be the prophet's the idea, the truth, is God's.

Now, the third point; the one about men being constantly under the inspiration of the Holy Spirit; so constantly under his inspiration that all they say or do is an inspiration of God, that all their answers to questions are in the nature of revelation.

Is there anything in the Mormon doctrine that makes it necessary to believe that of men, even of high officials in the Church? No, there is not. We know that they do not always speak under the direct inspiration of the Holy Spirit; for some men high in authority, aye Apostles, have preached discourses for which they were finally excommunicated from the Church. They were not inspired in those instances, were they? Evidently not. When you come to think of human weaknesses and imperfections, and how difficult it is for men living under the effects of the Fall, and borne down with inherited tendencies also—when you think how extremely difficult it is for even the best of men to rise above these things and walk in the sunlight of God's inspiration, in the fellowship of the Holy Ghost, I think it is expecting too much to claim that every utterance is a divine inspiration. Men are exercised by a variety of emotions. Passions, selfish interests, prejudices, traditions, bear in upon the souls of men and tend to break up and mar the inspiration of the Spirit of God in them. Blessed is the man who can rise above the human weaknesses and imperfections once in a while and commune with God; and blessed are the people among whom he dwells; because if he can do that he will return to them from such communing so strengthened and helped that he will be an inspiration to all who touch the sphere of his influence. I say happy is the man who once in awhile can ascend to these spiritual heights and commune with God. It is about as much as you can expect of men. But some of you perhaps will be calling to mind a certain revelation in which this passage occurs:

"Behold, and lo, this is an ensample unto all those who are ordained unto this Priesthood, whose mission is appointed unto them to go forth;

"And this is an ensample unto them, that they shall speak as they are moved upon by the Holy Ghost.

"And whatsoever they shall speak when moved upon by the Holy Ghost shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation."

True, every word of it; and the word of these men, when spoken under the influence of the Holy Ghost, is indeed the word of God. But oh! how frequently it is the case that men fail to connect with the divine influence and are unable to call it down into their souls to speak forth the words of life! I have already drawn your attention to the fact that the servants of God who minister to us are not always equal to this task; but there are times when you and I have listened to the words of the servants of God, when the white light of God's inspiration rested upon them, and we needed no man to tell us that they spoke by the power and influence of the Holy Ghost, that we were being taught of God. But that is not always the case with respect of the preaching we hear.

The Lord has revealed this truth also:

"Verily I say unto you, men should be anxiously engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness; for the power is in them wherein they are agents unto themselves. And inasmuch as men do good they shall in nowise lose their reward."

Speaking broadly, we may say there are three classes of intelligences that should be recognized. First of all, the Divine Intelligence, that which comes directly or indirectly from the presence of God through his Spirit. Then there is in every man an intelligent entity, the "Ego," our scientists call it, I think; an entity without beginning and without end, according to the teachings of the Prophet Joseph Smith; a self-existent entity that has intelligence, self-consciousness, will, and other forces, in and of itself. You need not doubt that; it is a self-evident truth. Look inward, investigate your own spirit, and you shall find it true. I need not call your attention in the way of argument to the fact that even wicked men possess this human intelligence. We know they do, and it is sometimes very perverse; also very cunning, and not infrequently very powerful; and yet we know that such wicked persons are so far removed in their walk and conversation from God that the Spirit of the Lord is not with them. Then whence the source of their power and their intelligence? It is native to them; and is self-existent, indestructible. Then again, there is the influence of the adversary of men's souls, he who seeks the destruction of men; he who would pull men down to his level in rebellion against God. He has influence in the world, and men are sometimes dominated by his thoughts, his motives, and are led into darkness and sin through his power. When Lucifer rebelled against the King of kings in heaven, he lost not existence; his intelligence was not destroyed; neither indeed could it or he be annihilated; he remains to this day, and is still pursuing his evil course.

These are the intelligences with whom we come in contact, with whom we have to deal; and I take it to be one of the most important considerations that we make ourselves competent to distinguish between the promptings of our own human intelligence, to know when it is the Spirit of the Lord that prompts, and when it is the adversary of men's souls who approaches us and whispers his counsels in our ears.

Meantime we should recognize the fact that we do many things of our own uninspired intelligence for the issues of which we ourselves are responsible.

Moreover, we ourselves should seek to do good things; for the power is in us to do good, if we will but set about it, even as the Lord has indicated in this revelation I have read on that subject. Many of our actions—shall I say nearly all our ordinary actions?—are prompted by this native intelligence. We take account of this and of that, and from the data before us we make up our judgment and act upon the probabilities involved. That is the ordinary work-a-day guide by which we walk. Then, of course, for the performance of extraordinary duties, for the accomplishment of high purposes, the soul, conscious of its own limitations, reaches out for help; deep calls to deep; the infinite in man seeks union with the infinite in God, and, on occasion, and when necessary for the achievement of God's purposes, we have reason to believe that the Lord deigns to communicate his mind and will unto men. But the Lord evidently proposes that man shall act here largely upon his own intelligence, exercise his own agency, and develop the powers, intelligent and moral, that are within him. That is why men are here in this earth-probation. While I believe the Lord will help men at need, I think it improper to assign every word and every act of theirs to an inspiration from the Lord; for if that were true, we would have to acknowledge ourselves as being wholly taken possession of by the Lord, and not permitted to go to the right or to the left, but as he guided us. Needless to say that in that event there would be no error in judgment, no blunders made. Where would human agency or human intelligence exist in the one case or be developed in the other under such circumstances? They would not exist. Hence I think it a reasonable conclusion to say that constant, never-varying inspiration is not a factor in the administration of the affairs even of the Church; not even good men, no, not though they be prophets or other high officials of the Church, are at all times and in all things inspired of God. It is only occasionally and at need that God comes to their aid.

Upon this subject I want to read what I think was a very wise admission once made by Hyrum Smith, brother of the Prophet, and father of President Joseph F. Smith. After the Prophet Joseph was compelled to flee from his enemies in Kirtland, Ohio, to Far West, Missouri, the word of the Lord was given to the effect that the honest in heart in Kirtland should gather at Far West; whereupon a number of expedients were suggested, or means by which the Saints should make the journey. The High Council and Brother Hyrum Smith conceived the plan of moving the Saints by the water course, by the Ohio, the Missouri and Grand rivers, since those streams were navigable; but the plan proposed by them failed. Then the Seventies took up the matter—the First Council of Seventies—and their proposition was to organize a company that should go overland to Missouri, by team and on foot. They developed their plans, and Hyrum Smith in the course of some remarks made at one of their meetings, is represented as having said that:

"What he had done in reference to chartering a steamboat for the purpose of removing the Church as a body, he had done according to his own judgment, without reference to the testimony of the Spirit of God; that he had recommended that course and had advised the High Council and High Priests to adopt that measure, acting solely upon his own wisdom; for it has seemed to him that the whole body of the Church in Kirtland could be removed with less expense in the way he had proposed than in any other. He said further that the Saints had to act oftentimes upon their own responsibility, without any reference to the testimony of the Spirit of God, in relation to temporal affairs; that he had so acted that the plan of going by water was approved by him, and that the failure of the scheme was evidence in his mind that God did not approve of it." (The foregoing is from the minutes of the said meeting.)

I think this utterance of the Patriarch-Prophet of the Church gives voice to the common sense view of inspiration, its operations upon me, and affairs of the Church. It is vain for men to claim divine inspiration for every move that is made in Church affairs. God makes no mistakes. He never errs in judgment. Whatever he does is done in perfect wisdom, and the final result either of a single act or a series of acts is always his vindication. So that whatsoever of unwisdom appears in the policy of his Church; whatsoever of defect appears in the administration of her affairs, are not assignable to God, nor are they the result of the operation of his inspiration upon the minds of men. Such unwisdom in policy, such defects in administration are referable alone to men, whose knowledge is limited, whose foresight, when unhelped by divine inspiration, is imperfect, whose wisdom when backed by no other intelligence than that native to their own spirits is halting, and whose judgment is burdened with many a defect. Men are responsible for such blundering as may take place in the management of this divine institution we call the Church of Christ.

That there have been unwise things done in the Church by good men, men susceptible at times to the inspiration of the Spirit of God, we may not question. Many instances in the history of the Church through three quarters of a century prove it, and it would be a solecism to say that God was the author of those unwise, not to say positively foolish, things that have been done. For these things men must stand responsible, not God.

It is well nigh as dangerous to claim too much for the inspiration of God in the affairs of men as it is to claim too little. By the first men are led into superstition, and into blasphemously accrediting their own imperfect actions, their blunders, and possibly even their sins to God; and by the second they are apt to altogether eliminate the influence of God from human affairs; I pause in doubt as to which extreme would be the worse.

After these remarks I can hear some in their hearts ask, "How, then, shall we attain to certainty? How are we to know when men speak and act under divine inspiration, and when by their own unaided human intelligence? When God gave the world inspired apostles and prophets and had established a divine institution for the instruction and guidance of men, we had fondly hoped that at last doubt and uncertainty had been driven out of the minds of those who placed themselves under the tutorship of such instructors and such a divine institution as the Church of Christ; and that now we were placed in a position where an unerring finality might be attained on all questions involving human affairs and human conduct." So indeed, good friends, you have, in the Church of Christ, a means of attaining finality in regard to all those questions that concern your salvation. There is and can be no questioning or doubting concerning the essential principles of the gospel of Christ taught by his Church. Here we stand on the solid rock, not on shifting sands. We can and do know the truth with reference to the matters that concern our salvation; and God in the dispensation of the fulness of times, wherein he has decreed the completion of his work with reference to the salvation of men and the redemption of the earth will never permit man's imperfections and unwisdom to thwart the accomplishment of his great purposes. In these things we stand absolutely secure. But with reference to matters involving merely questions of administration and policy in the Church; matters that do not involve the great and central truths of the gospel—these afford a margin wherein all the human imperfections and limitations of man, even of prophets and apostles, may be displayed; that they, in common with the membership of the Church, may exercise their freedom and agency, and, of course, stand responsible, blamable or praiseable, according as they acquit themselves well or ill in discharging those duties which devolve upon them. In this connection let me say that it should not be matter of surprise to any one that unwise things have been both said and done by some of the best men in the Church. On the contrary, it is matter of congratulation to the Church that so little unwisdom has been manifested by our brethren upon whom God has laid the heavy burdens of so great a work.

As to the matter of attaining certainty in human affairs, that is not to be expected. Is it indeed desirable? "Know ye not that we walk by faith and not by sight?" is the language of Paul to the Saints in his day. By which token I infer that we are placed in this earth-probation to pass through just such experiences as those to which we seem born heirs. Is it not in part the meaning of life that we are here under just such conditions as prevail in order that we may learn the value of better things? Is not this very doubt of ours concerning the finality of things—finality which ever seems to elude our grasp—the means of our education? What mere automatons would we become if we found truth machine-made and limited, that is to say, finite, instead of being as we now find it, infinite and elusive, and attainable only as we beat it out on the anvil of our own experiences? Yet so far as men may be furnished with the means of attaining to certainty concerning the class of things of which we are speaking, the Saints of God are supplied with that means. Their obedience to the gospel brings to them the possession of the Holy Ghost, and it is Mormon doctrine that "by the power of the Holy Ghost we may know the truth of all things." (Moroni.) This Spirit takes of the things of God and makes them known to men. By his testimony we may know that the Lord is God, that Jesus is the Christ, that the gospel is the power of God unto salvation. By him bearing witness to our spirits we can recognize the truth, and know when men speak of themselves and when they speak as moved upon by the Holy Spirit. But even with the possession of this Spirit to guide us into all truth, I pray you, nevertheless, not to look for finality in things, for you will look in vain. Intelligence, purity, truth, will always remain with us relative terms and also relative qualities. Ascend to what heights you may, ever beyond you will be other heights in respect of these things, and ever as you ascend more heights will appear, and it is doubtful if we shall ever attain the absolute in respect of these qualities.[A] Our joy will be the joy of approximating them, of attaining unto ever increasing excellence, without attaining the absolute. It will be the joy of eternal progress. Something too much of this. Let me hasten to a word in conclusion.

[Footnote A: Since the above discourse was delivered I have read the following in the "Hibbert Journal" for April, 1907; and I feel that the though is too well expressed to omit the quotation of it here:

"A certain orientation is a necessary condition of fruitful research: we must be sure of the direction even if we cannot see the goal. Thus, as Laberthonniere says, there is a sense in which those only can truly seek who have already found. "Let us, then seek as they seek who have to find, and let us find as they find who still have to seek; for it is said: 'The man who has arrived at the goal is but at the beginning.'" [St. Augustine] He then who thus conceives of religion will rid himself of that fallacy of finality, and all that narrowness of vision and pettiness of mind aptly described by the French writer as the tradition of the little books that make God little, which vitiates popular religious belief in the eyes of those who know enough to know how little can be known. * * * Because the subject matter of religion is Infinite we must look for no finality in religious ideas. Sure of the direction, let us not delude ourselves by fancying we can see the goal; our goal is but a beginning, as we find but to seek the more."]

I would like to come very near to you, if you will permit it, in a heart to heart talk. I would like to stand in the relationship of an elder brother to you young men and young women of Israel for a few moments; as a brother whose opportunities in the matter of investigating Mormonism have been rather exceptional, on account of the lines of work I have followed. The books I have written have led me into a very close investigation of original documents respecting Mormonism. Very much of the private correspondence between President Brigham Young and President John Taylor happened to pass through my hands, while engaged in writing the biography of the latter. I have had the opportunity of consulting the private journals kept by these and other leading brethren of the Church, in which I have read utterances they never expected to see daylight. Documents wherein they recorded the secret things of their hearts, and their convictions concerning the work of God. I gathered much comfort, and have been strengthened in my own faith by finding these men perfectly honest in thought and word respecting the work of God. Their most private utterances were in perfect harmony with the things which they proclaimed publicly. In this respect I have found them pure gold. I speak of this not to boast, but in order that I may remind you of the simple fact that I have had these exceptional opportunities of investigating Mormonism, not from public utterances alone, but from behind the scenes, so to speak, where the skeletons would have appeared if there were skeletons in existence. And now, in the presence of these facts, and this opportunity afforded me, I want to say to you, my young brethren and sisters, that God has spoken in this age in which we live. He has revealed himself to the children of men, and has communicated a message to the world in what is called Mormonism. The book of Mormon is true. The great revelations that underlie this latter day work are true. The revelations concerning the nature of God and man, in the Doctrine and Covenants, the revelations out of which has grown this organization which we call the Church of Christ of Latter-day Saints, are verities.

Now, following this testimony, I want to warn you against speaking lightly or slightingly of sacred things, or of the servants of God. In nothing, perhaps, can you more offend God or grieve his Spirit. Have nothing to do, I pray you, with "smart" quips against the truth, however respectable their origin, or however popular or catchy their phraseology. I pray you give them no lodgment in your hearts. Remember we live under the law of God.—Speak no evil of mine anointed; do my prophets no harm. And remember always that whatever the weaknesses and the imperfections of men may be, whatever weaknesses they may have manifested before the Church in the past, or may manifest before it in the future (for the end is not yet), their weaknesses and imperfections affect not the truth that God has revealed. The Lord will vindicate his truth, and at the last it will be found that

"'Tis no avail to bargain, sneer, and nod,
And shrug the shoulder for reply to God."

Remember also that ridicule is not argument; that a sneer, though it may not be susceptible of an answer, is no refutation of the truth; that though profane ribaldry may provoke a passing merriment, the profaner's "laugh is a poor exchange for Deity offended." I therefore admonish you, as a friend and brother, to stand aloof from all these things. Hold as sacred the truths of God; and hold in highest esteem, as indeed you may, those whom God has appointed to be his prophets, apostles and servants.

[THE END.]