President Joseph Smith delivered the following discourse before about twenty thousand Saints at the April conference of the Church, 1844, being the funeral sermon of Elder King Follett. Reported by Willard Richards, Wilford Woodruff, Thomas Bullock and William Clayton. This discourse was first published in the Times and Seasons of August 15, 1844:
Beloved Saints, I will call the attention of this congregation while I address you on the subject of the dead. The decease of our beloved brother, Elder King Follett, who was crushed in a well by the falling of a tub of rock, has more immediately led me to that subject. I have been requested to speak by his friends and relatives, but inasmuch as there are a great many in this congregation who live in this city as well as elsewhere, who have lost friends, I feel disposed to speak on the subject in general, and offer you my ideas, so far as I have ability, and so far as I shall be inspired by the Holy Spirit to dwell on this subject.
I want your prayers and faith that I may have the instruction of Almighty God and the gift of the Holy Ghost, so that I may set forth things that are true and which can be easily comprehended by you, and that the testimony may carry conviction to your hearts and minds of the truth of what I shall say. Pray that the Lord may strengthen my lungs, stay the winds, and let the prayers of the Saints to heaven appear, that they may enter into the ears of the Lord of Sabbaoth, for the effectual prayers of the righteous avail much. There is strength here, and I verily believe that your prayers will be heard.
Before I enter fully into the investigation of the subject which is lying before me, I wish to pave the way and bring up the subject from the beginning, that you may understand it. I will make a few preliminaries, in order that you may understand the subject when I come to it. I do not intend to please your ears with superfluity of words or oratory, or with much learning; but I intend to edify you with the simple truths from heaven.
In the first place, I wish to go back to the beginning — to the morn of creation. There is the starting point for us to look to, in order to understand and be fully acquainted with the mind, purposes and decrees of the Great Elohim, who sits in yonder heavens as he did at the creation of this world. It is necessary for us to have an understanding of God himself in the beginning. If we start right, it is easy to go right all the time; but if we start wrong, we may go wrong, and it be a hard matter to get right.
There are but a very few beings in the world who understand rightly the character of God. The great majority of mankind do not comprehend anything, either that which is past, or that which is to come, as it respects their relationship to God. They do not know, neither do they understand the nature of that relationship; and consequently they know but little above the brute beast, or more than to eat, drink and sleep. This is all man knows about God or his existence, unless it is given by the inspiration of the Almighty.
If a man learns nothing more than to eat, drink and sleep, and does not comprehend any of the designs of God, the beast comprehends the same things. It eats, drinks, sleeps, and knows nothing more about God; yet it knows as much as we, unless we are able to comprehend by the inspiration of Almighty God. If men do not comprehend the character of God, they do not comprehend themselves. I want to go back to the beginning, and so lift your minds into a more lofty sphere and a more exalted understanding than what the human mind generally aspires to.
I want to ask this congregation, every man, woman and child, to answer the question in their own heart, what kind of a being God is? Ask yourselves; turn your thought into your hearts, and say if any of you have seen, heard, or communed with him. This is a question the may occupy your attention for a long time. I again repeat the question — What kind of a being is God? Does any man or woman know? Have any of you seen him, heard him, or communed with him? Here is the question that will, peradventure, from this time henceforth occupy your attention. The Scriptures inform us that “This is life eternal that they might know thee, the only true God, and Jesus Christ whom thou hast sent.”
If any man does not know God, and inquires what kind of a being he is, — if he will search diligently his own heart — if the declaration of Jesus and the apostles be true, he will realize that he has not eternal life; for there can be eternal life on no other principle.
My first object is to find out the character of the only wise and true God, and what kind of a being he is; and if I am so fortunate as to be the man to comprehend God, and explain or convey the principles to your hearts, so that the Spirit seals them upon you, then let every man and woman henceforth sit in silence, put their hands on their mouths, and never lift their hands or voices, or say anything against the man of God or the servants of God again. But if I fail to do it, it becomes my duty to renounce all further pretensions to revelations and inspirations, or to be a prophet; and I should be like the rest of the world — a false teacher, be hailed as a friend, and no man would seek my life. But if all religious teachers were honest enough to renounce their pretensions to godliness when their ignorance of the knowledge of God is made manifest, they will all be as badly off as I am, at any rate; and you might as well take the lives of other false teachers as that of mine, if I am false. If any man is authorized to take away my life because he thinks and says I am a false teacher, then, upon the same principle, we should be justified in taking away the life of every false teacher, and where would be the end of blood? And who would not be the sufferer?
But meddle not with any man for his religion: and all governments ought to permit every man to enjoy his religion unmolested. No man is authorized to take away life in consequence of difference of religion, which all laws and governments ought to tolerate and protect, right or wrong. Every man has a natural, and, in our country, a constitutional right to be a false prophet, as well as a true prophet. If I show, verily, that I have the truth of God, and show that ninety-nine out of every hundred professing religious ministers are false teachers, having no authority, while they pretend to hold the keys of God’s kingdom on earth, and was to kill them because they are false teachers, it would deluge the whole world with blood.
I will prove that the world is wrong, by showing what God is. I am going to enquire after God; for I want you all to know him, and to be familiar with him; and if I am bringing you to a knowledge of him, all persecutions against me ought to cease. You will then know that I am his servant; for I speak as one having authority.
I will go back to the beginning before the world was, to show what kind of being God is. What sort of a being was God in the beginning? Open your ears and hear, all ye ends of the earth, for I am going to prove it to you by the Bible, and to tell you the designs of God in relation to the human race, and why He interferes with the affairs of man.
God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens! That is the great secret. If the veil were rent today, and the great God who holds this world in its orbit, and who upholds all worlds and all things by his power, was to make himself visible, — I say, if you were to see him today, you would see him like a man in form — like yourselves in all the person, image, and very form as a man; for Adam was created in the very fashion, image and likeness of God, and received instruction from, and walked, talked and conversed with him, as one man talks and communes with another.
In order to understand the subject of the dead, for consolation of those who mourn for the loss of their friends, it is necessary we should understand the character and being of God and how he came to be so; for I am going to tell you how God came to be God. We have imagined and supposed that God was God from all eternity. I will refute that idea, and take away the veil, so that you may see.
These are incomprehensible ideas to some, but they are simple. It is the first principle of the Gospel to know for a certainty the Character of God, and to know that we may converse with him as one man converses with another, and that he was once a man like us; yea, that God himself, the Father of us all, dwelt on an earth, the same as Jesus Christ himself did; and I will show it from the Bible.
I wish I was in a suitable place to tell it, and that I had the trump of an archangel, so that I could tell the story in such a manner that persecution would cease for ever. What did Jesus say? (Mark it, Elder Rigdon!) The Scriptures inform us that Jesus said, As the Father hath power in Himself, even so hath the Son power — to do what? Why, what the Father did. The answer is obvious — in a manner to lay down His body and take it up again. Jesus, what are you going to do? To lay down my life as my Father did, and take it up again. Do we believe it? If you do not believe it, you do not believe the Bible. The Scriptures say it, and I defy all the learning and wisdom and all the combined powers of earth and hell together to refute it.
Here, then, is eternal life — to know the only wise and true God; and you have got to learn how to be Gods yourselves, and to be kings and priests to God, the same as all Gods have done before you, namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings, and to sit in glory, as do those who sit enthroned in everlasting power. And I want you to know that God, in the last days, while certain individuals are proclaiming his name, is not trifling with you or me.
These are the first principles of consolation. How consoling to the mourners when they are called to part with a husband, wife, father, mother, child, or dear relative, to know that, although the earthly tabernacle is laid down and dissolved, they shall rise again to dwell in everlasting burnings in immortal glory, not to sorrow, suffer, or die any more; but they shall be heirs of God and joint heirs with Jesus Christ. What is it? To inherit the same power, the same glory and the same exaltation, until you arrive at the station of a God, and ascend the throne of eternal power, the same as those who have gone before. What did Jesus do? Why; I do the things I saw my Father do when worlds come rolling into existence. My Father worked out his kingdom with fear and trembling, and I must do the same; and when I get my kingdom, I shall present it to my Father, so that he may obtain kingdom upon kingdom, and it will exalt him in glory. He will then take a higher exaltation, and I will take his place, and thereby become exalted myself. So that Jesus treads in the tracks of his Father, and inherits what God did before; and God is thus glorified and exalted in the salvation and exaltation of all his children. It is plain beyond disputation, and you thus learn some of the first principles of the Gospel, about which so much hath been said.
When you climb up a ladder, you must begin at the bottom, and ascend step by step, until you arrive at the top; and so it is with the principles of the Gospel — you must begin with the first, and go on until you learn all the principles of exaltation. But it will be a great while after you have passed through the veil before you will have learned them. It is not all to be comprehended in this world; it will be a great work to learn our salvation and exaltation even beyond the grave. I suppose I am not allowed to go into an investigation of anything that is not contained in the Bible. If I do, I think there are so many over-wise men here, that they would cry “treason” and put me to death. So I will go to the old Bible and turn commentator today.
I shall comment on the very first Hebrew word in the Bible; I will make a comment on the very first sentence of the history of the creation in the Bible — Berosheit. I want to analyze the word. Baith — in, by through, and everything else. Rosh — the head. Sheit — grammatical termination. When the inspired man wrote it, he did not put the baith there. An old Jew without any authority added the word; he thought it too bad to begin to talk about the head! It read first, “The head one of the Gods brought forth the Gods.” That is the true meaning of the words. Baurau signifies to bring forth. If you do not believe it, you do not believe the learned man of God. Learned men can teach you no more than what I have told you. Thus the head God brought forth the Gods in the grand council.
I will transpose and simplify it in the English language. Oh, ye lawyers, ye doctors, and ye priests, who have persecuted me, I want to let you know that the Holy Ghost knows something as well as you do. The head God called together the Gods and sat in grand council to bring forth the world. The grand councilors sat at the head in yonder heavens and contemplated the creation of the worlds which were created at the time. When I say doctors and lawyers, I mean the doctors and lawyers of the Scriptures. I have done so hitherto without explanation, to let the lawyers flutter and everybody laugh at them. Some learned doctors might take a notion to say the Scriptures say thus and so; and we might believe the Scriptures; they are not to be altered. But I am going to show you an error in them.
I have an old edition of the New Testament in the Latin, Hebrew, German and Greek languages. I have been reading the German, and find it to be the most [nearly] correct translation, and to correspond nearest to the revelations which God has given to me for the last fourteen years. It tells about Jacobus, the son of Zebedee. It means Jacob. In the English New Testament it is translated James. Now, if Jacob had the keys, you might talk about James through all eternity and never get the keys. In the 21st of the fourth chapter of Matthew, my old German edition gives the word Jacob instead of James.
The doctors (I mean doctors of law, no physic) say, “If you preach anything not according to the Bible, we will cry treason.” How can we escape the damnation of hell, except God be with us and reveal to us? Men bind us with chains. The Latin says Jacob and the German says Jacob; here we have the testimony of four against one. I thank God that I have got this old book; but I thank him more for the gift of the Holy Ghost. I have got the oldest book in the world; but I [also] have the oldest book in my heart, even the gift of the Holy Ghost. I have all the four Testaments. Come here, ye learned men, and read, if you can. I should not have introduced this testimony, were it not to back up the word rosh — the head, the Father of the Gods. I should not have brought it up, only to show that I am right.
In the beginning, the head of the Gods called a council of the Gods; and they came together and concocted a plan to create the world and people it. When we begin to learn this way, we begin to learn the only true God, and what kind of a being we have got to worship. Having a knowledge of God, we begin to know how to approach him, and how to ask so as to receive an answer. When we understand the character of God, and how to come to him, he begins to unfold the heavens to us, and to tell us all about it. When we are ready to come to him, he is ready to come to us.
Now, I ask all who hear me, why the learned men who are preaching salvation, say that God created the heavens and the earth out of nothing? The reason is, that they are unlearned in the things of God, and have not the gift of the Holy Ghost; they account it blasphemy in any one to contradict their idea. If you tell them that God made the world out of something, they will call you a fool. But I am learned, and know more than all the world put together. The Holy Ghost does, anyhow, and He is within me, and comprehends more than all the world: and I will associate myself with Him.
You ask the learned doctors why they say the world was made out of nothing; and they will answer, “Doesn’t the Bible say He created the world?” And they infer, from the word create, that it must have been made out of nothing. Now, the word create came from the baurau which does not mean to create out of nothing; it means to organize; the same as a man would organize materials and build a ship. Hence, we infer that God had materials to organize the world out of chaos — chaotic matter, which is element, and in which dwells all the glory. Element had an existence from the time he had. The pure principles of element are principles which can never be destroyed; they may be organized and re-organized, but not destroyed. They had no beginning, and can have no end.
I have another subject to dwell upon, which is calculated to exalt man; but it is impossible for me to say much on this subject. I shall therefore just touch upon it, for time will not permit me to say all. It is associated with the subject of the resurrection of the dead, — namely, the soul — the mind of man — the immortal spirit. Where did it come from? All learned men and doctors of divinity say that God created it in the beginning; but it is not so: the very idea lessens man in my estimation. I do not believe the doctrine; I know better. Hear it, all ye ends of the world; for God has told me so; and if you don’t believe me, it will not make the truth without effect. I will make a man appear a fool before I get through; if he does not believe it. I am going to tell of things more noble.
We say that God himself is a self-existent being. Who told you so? It is correct enough; but how did it get into you heads? Who told you that man did not exist in like manner upon the same principles? Man does exist upon the same principles. God made a tabernacle and put a spirit into it, and it became a living soul. (Refers to the old Bible.) How does it read in the Hebrew? It does not say in the Hebrew that God created the spirit of man. It says “God made man out of the earth and put into him Adam’s spirit, and so became a living body.”
The mind or the intelligence which man possesses is co-equal with God himself. I know that my testimony is true; hence, when I talk to these mourners, what have they lost? Their relatives and friends are only separated from their bodies for a short season: their spirits which existed with God have left the tabernacle of clay only for a little moment, as it were; and they now exist in a place where they converse together the same as we do on the earth.
I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it had a beginning? The intelligence of spirits had not beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits; for they are co-equal [co-eternal] with our Father in heaven.
I want to reason more on the spirit of man; for I am dwelling on the body and spirit of man — on the subject of the dead. I take my ring from my finger and liken it unto the mind of man — the immortal part, because it has no beginning. Suppose you cut it in two; then it has a beginning and an end; but join it again, and it continues one eternal round. So with the spirit of man. As the Lord liveth, if it had a beginning, it will have an end. All the fools and learned and wise men from the beginning of creation, who say that the spirit of man had a beginning, prove that it must have an end; and if that doctrine is true, then the doctrine of annihilation would be true. But if I am right, I might with boldness proclaim from the house-tops that God never had the power to create the spirit of man at all. God himself could not create himself.
Intelligence is eternal and exists upon a self-existent principle. It is a spirit from age to age, and there is no creation about it. All the minds and spirits that God ever sent into the world are susceptible of enlargement.
The first principles of man are self-existent with God. God himself, finding he was in the midst of spirits and glory, because he was more intelligent, saw proper to institute laws whereby the rest could have a privilege to advance like himself. The relationship we have with God places us in a situation to advance in knowledge. He has power to institute laws to instruct the weaker intelligences, that they may be exalted with himself, so that they might have one glory upon another, and all that knowledge, power, glory, and intelligence, which is requisite in order to save them in the world of spirits.
This is good doctrine. It tastes good. I can taste the principles of eternal life, and so can you. They are given to me by the revelations of Jesus Christ; and I know that when I tell you these words of eternal life as they are given to me, you taste them, and I know that you believe them. You say honey is sweet, and so do I. I can also taste the spirit of eternal life. I know it is good; and when I tell you of these things which were given me by inspiration of the Holy Spirit, you are bound to receive them as sweet, and rejoice more and more.
I want to talk more of the relation of man to God. I will open your eyes in relation to your dead. All things whatsoever God in his infinite wisdom has seen fit and proper to reveal to us, while we are dwelling in mortality, in regard to our mortal bodies, are revealed to us in the abstract, and independent of affinity of this mortal tabernacle, but are revealed to our spirits precisely as though we had no bodies at all; and those revelations which will save our spirits will save our bodies. God reveals them to us in view of no eternal dissolution of the body, or tabernacle. Hence the responsibility, the awful responsibility, that rests upon us in relation to our dead; for all the spirits who have not obeyed the Gospel in the flesh must either obey it in the spirit or be damned. Solemn thought! — dreadful thought! Is there nothing to be done? — no preparation — no salvation for our fathers and friends who have died without having had the opportunity to obey the decrees of the Son of Man? Would to God that I had forty days and nights in which to tell you all! I would let you know that I am not a “fallen prophet.”
What promises are made in relation to the subject of the salvation of the dead? and what kind of characters are those who can be saved, although their bodies are mouldering and decaying in the grave? When his commandments teach us, it is in view of eternity; for we are looked upon by God as though we were in eternity. God dwells in eternity, and does not view things as we do.
The greatest responsibility in this world that God has laid upon us is to seek after our dead. The Apostle says, “They without us cannot be made perfect;” (Hebrews 11:40) for it is necessary that the sealing power should be in our hands to seal our children and our dead for the fulness of the dispensation of times — a dispensation to meet the promises made by Jesus Christ before the foundation of the world for the salvation of man.
Now, I will speak of them. I will meet Paul half way. I say to you, Paul, you cannot be perfect without us. It is necessary that those who are going before and those who come after us should have salvation in common with us; and thus hath God made it obligatory upon man. Hence, God said, “I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.” (Malachi 4:5–6.)
I have a declaration to make as to the provisions which God hath made to suit the conditions of man — made for before the foundation of the world. What has Jesus said? All sin, and all blasphemies, and every transgression, except one, that man can be guilty of, may be forgiven; and there is a salvation for all men, either in this world or the world to come, who have not committed the unpardonable sin, there being a provision either in this world or the world of spirits. Hence God hath made a provision that every spirit in the eternal world can be ferreted out and saved unless he has committed that unpardonable sin which cannot be remitted to him either in this world or the world of spirits. God has wrought out a salvation for all men, unless they have committed a certain sin; and every man who has a friend in the eternal world can save him, unless he has committed the unpardonable sin. And so you can see how far you can be a savior.
A man cannot commit the unpardonable sin after the dissolution of the body, and there is a way possible for escape. Knowledge saves a man; and in the world of spirits no man can be exalted but by knowledge. So long as a man will not give heed to the commandments, he must abide without salvation. If a man has knowledge, he can be saved; although, if he has been guilty of great sins, he will be punished for them. But when he consents to obey the Gospel, whether here or in the world of spirits, he is saved.
A man is his own tormenter and his own condemner. Hence the saying, They shall go into the lake that burns with fire and brimstone. The torment of disappointment in the mind of man is as exquisite as a lake burning with fire and brimstone. I say, so is the torment of man.
I know the Scriptures and understand them. I said, no man can commit the unpardonable sin after the dissolution of the body, nor in this life, until he receives the Holy Ghost but they must do it in this world. Hence the salvation of Jesus Christ was wrought out for all men, in order to triumph over the devil; for if it did not catch him in one place, it would in another; for he stood up as a Savior. All will suffer until they obey Christ himself.
The contention in heaven was — Jesus said there would be certain souls that would not be saved; and the devil said he could save them all, and laid his plans before the grand council, who gave their vote in favor of Jesus Christ. So the devil rose up in rebellion against God, and was cast down, with all who put up their heads for him. (Pearl of Great Price, Book of Moses 4:1–4; Book of Abraham, 3:23–28.)
All sins shall be forgiven, except the sin against the Holy Ghost; for Jesus will save all except the sons of perdition. What must a man do to commit the unpardonable sin? He must receive the Holy Ghost, have the heavens opened unto him, and know God, and then sin against Him. After a man has sinned against the Holy Ghost, there is no repentance for him. He has got to say that the sun does not shine while he sees it; he has got to deny Jesus Christ when the heavens have been opened unto him, and to deny the plan of salvation with his eyes open to the truth of it; and from that time he begins to be an enemy. This is the case with many apostates of the Church of Jesus Christ of Latter-day Saints.
When a man begins to be an enemy to this work, he hunts me, he seeks to kill me, and never ceases to thirst for my blood. He gets the spirit of the devil — the same spirit that they had who crucified the Lord of Life — the same spirit that sins against the Holy Ghost. You cannot save such persons; you cannot bring them to repentance; they make open war, like the devil, and awful is the consequence.
I advise all of you to be careful what you do, or you may by-and-by find out that you have been deceived. Stay yourselves; do not give way; don’t make any hasty moves, you may be saved. If a spirit of bitterness is in you, don’t be in haste. You may say, that man is a sinner. Well, if he repents, he shall be forgiven. Be cautious: await. When you find a spirit that wants bloodshed — murder, the same is not of God, but is of the devil. Out of the abundance of the heart of man the mouth speaketh.
The best men bring forth the best works. The man who tells you words of life is the man who can save you. I warn you against all evil characters who sin against the Holy Ghost; for there is no redemption for them in this world nor in the world to come.
I could go back and trace every subject of interest concerning the relationship of man to God, if I had time. I can enter into the mysteries; I can enter largely into the eternal worlds; for Jesus said, “In my Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you” (John 14:2). Paul says, “There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead” (1 Cor. 15:41). What have we to console us in relation to the dead? We have reason to have the greatest hope and consolations for our dead of any people on the earth; for we have seen them walk worthily in our midst, and seen them sink asleep in the arms of Jesus; and those who have died in the faith are now in the celestial kingdom of God. And hence is the glory of the sun.
You mourners have occasion to rejoice, speaking of the death of Elder King Follett; for your husband and father is gone to wait until the resurrection of the dead — until the perfection of the remainder; for at the resurrection your friend will rise in perfect felicity and go to celestial glory, while many must wait myriads of years before they can receive the like blessings; and your expectations and hopes are far above what man can conceive; for why has God revealed it to us?
I am authorized to say, by the authority of the Holy Ghost, that you have no occasion to fear; for he is gone to the home of the just. Don’t mourn, don’t weep. I know it by the testimony of the Holy Ghost that is within me; and you may wait for your friends to come forth to meet you in the morn of the celestial world.
Rejoice, O Israel! Your friends who have been murdered for the truth’s sake in the persecutions shall triumph gloriously in the celestial world, while their murderers shall welter for ages in torment, even until they shall have paid the uttermost farthing. I say this for the benefit of strangers.
I have a father, brothers, children, and friends who have gone to a world of spirits. They are only absent for a moment. They are in the spirit, and we shall soon meet again. The time will soon arrive when the trumpet shall sound. When we depart, we shall hail our mothers, fathers, friends, and all whom we love, who have fallen asleep in Jesus. There will be no fear of mobs, persecutions, or malicious lawsuits and arrests; but it will be an eternity of felicity.
I will leave this subject here, and make a few remarks on the subject of baptism. The baptism of water, without the baptism of fire and the Holy Ghost attending it, is of no use; they are necessarily and inseparably connected. An individual must be born of water and the Spirit in order to get into the kingdom of God. In the German, the text bears me out the same as the revelations which I have given and taught for the last fourteen years on that subject. I have the testimony to put in their teeth. My testimony has been true all the time. You will find it in the declaration of John the Baptist. (Reads from the German.) John says, “I baptize you with water, but when Jesus comes, who has the power (or keys), he shall administer the baptism of fire and the Holy Ghost.” Where is now all the sectarian world? And if this testimony is true, they are all damned as clearly as anathema can do it. I know the text is true. I call upon all you Germans who know that it is true to say, Aye. (Loud shouts of “Aye.”)
Alexander Campbell, how are you going to save people with water alone? For John said his baptism was good for nothing without the baptism of Jesus Christ. “Therefore, not leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit.” (Hebrews 6:1–3).
There is one God, one Father, one Jesus, one hope of our calling, one baptism. * * * Many talk of baptism not being essential to salvation; but this kind of teaching would lay the foundation of their damnation. I have the truth, and am at the defiance of the world to contradict me, if they can.
I have now preached a little Latin, a little Hebrew, Greek, and German; and I have fulfilled all. I am not so big a fool as many have taken me to be. The Germans know that I read the German correctly.
Hear it, all ye ends of the earth — all ye priests, all ye sinners, and all men. Repent! repent! Obey the Gospel. Turn to God; for your religion won’t save you, and you will be damned. I do not say how long. There have been remarks made concerning all men being redeemed from hell; but I say that those who sin against the Holy Ghost cannot be forgiven in this world or in the world to come; they shall die the second death. Those who commit the unpardonable sin are doomed to Gnolom — to dwell in hell, worlds without end. As they concoct scenes of bloodshed in this world, so they shall rise to that resurrection which is as the lake of fire and brimstone. Some shall rise to the everlasting burnings of God; for God dwells in everlasting burnings, and some shall rise to the damnation of their own filthiness, which is as exquisite a torment as the lake of fire and brimstone.
I have intended my remarks for all, both rich and poor, bond and free, great and small. I have no enmity against any man. I love you all; but I hate some of your deeds. I am your best friend, and if persons miss their mark it is their own fault. If I reprove a man, and he hates me, he is a fool; for I love all men, especially these my brethren and sisters.
I rejoice in hearing the testimony of my aged friends. You don’t know me; you never knew my heart. No man knows my history. I cannot tell it: I shall never undertake it. I don’t blame any one for not believing my history. If I had not experienced what I have, I could not have believed it myself. I never did harm any man since I was born in the world. My voice is always for peace.
I cannot lie down until all my work is finished. I never think any evil, nor do anything to the harm of my fellowman. When I am called by the trump of the archangel and weighed in the balance, you will all know me then. I add no more. God bless you all. Amen.
(April 7, 1844.)
 These remarks will be better understood, if it is remembered that about this time the storms of a renewed persecution were bursting upon the Prophet, and his life was threatened upon every side. [back]
 The argument here made by the Prophet is very much strengthened by the following passage: “The Son can do nothing of himself, but what he seeth the Father do; for what things soever he [the Father] doeth, these also doeth the Son likewise.” (St. John 5:19). [back]
 Perhaps no passage in the Prophet’s discourse has given more offense than the one here noted, and yet men are coming to think and feel the truth of what he said. Henry Drummond, for instance (following the Prophet by half a century), in his really great work, Natural Law in the Spiritual World, in the chapter on Growth, wherein he points out the difference between the merely moral man and one whose life has been touched by the spiritual power of God, and so received something that the merely moral man has not received, says: “The end of salvation is perfection, the Christ-like mind, character and life. * * * Therefore the man who has within himself this great formative agent, Life [spiritual life] is nearer the end than the man who has morality alone. The latter can never reach perfection, the former must. For the life must develop out according to its type; and being a germ of the Christ-life, it must unfold into a Christ.” Joseph Smith’s doctrine means no more than this.
Sir Oliver Lodge says much to the same effect in the following passage on “Christianity and Science” (Hibbert’s Journal, April, 1906):
It is orthodox, therefore, to maintain that Christ’s birth was miraculous and his death portentous, that he continued in existence otherwise than as we men continue, that his very body rose and ascended into heaven — whatever that collection of words may mean. But I suggest that such an attempt at exceptional glorification of his body is a pious heresy — a heresy which misses the truth lying open to our eyes. His humanity is to be recognized as real and ordinary and thorough and complete; not in middle life alone; but at birth, and at death and after death. Whatever happened to him may happen to any one of us, provided we attain the appropriate altitude; an altitude which, whether within our individual reach or not, is assuredly within reach of humanity. That is what he urged again and again. “Be born again.” “Be ye perfect.” “Ye are the sons of God.” “My Father and your Father, my God and your God.” The uniqueness of the ordinary humanity of Christ is the first and patent truth, masked only by well-meaning and reverent superstition. But the second truth is greater than that — without it the first would be meaningless and useless, — if man alone, what gain have we? The world is full of men. What the world wants is a God. Behold the God! — [That is, the God, Jesus Christ.]
The divinity of Jesus is the truth which now requires to be reperceived, to be illumined afresh by new knowledge, to be cleansed and revivified by the wholesome flood of scepticism which has poured over it: it can be freed now from all trace of grovelling superstition; and can be recognized freely and enthusiastically: the divinity of Jesus, and [the divinity] of all other noble and saintly souls, insofar as they, too, have been inflamed by a spark of Deity — insofar as they, too, can be recognized as manifestations of the Divine.
―Notes by Elder B.H. Roberts. [back]
 i.e., Used the term “lawyer” without explanation hitherto. [back]
 The view of the Prophet on this subject of creation is abundantly sustained by men of learning subsequent to his time. The Rev. Baden Powell, of Oxford University, for instance, writing for Kitto’s Cyclopaedia of Biblical Literature, says: “The meaning of this word (create) has been commonly associated with the idea of ‘making out of nothing.’ But when we come to inquire more precisely into the subject, we can of course satisfy ourselves as to the meaning only from an examination of the original phrase.” The learned professor then proceeds to say that three distinct Hebrew verbs are in different places employed with reference to the same divine act, and may be translated, respectively, “create,” “make,” “form or fashion.” “Now,” continues the Professor, “though each of these has its shade of distinction, yet the best critics understand them as so nearly synonymous that, at least in regard to the idea of making out of nothing, little or no foundation for that doctrine can be obtained from the first of these words.” And, of course, if no foundation for the doctrine can be obtained from the first of these words — viz., the verb translated “create,” then the chances are still less for there being any foundation for the doctrine of creation from nothing in the verb translated, “made,” “formed,” or “fashioned.”
Professor Powell further says: “The idea of ‘creation,’ as meaning absolutely ‘making out of nothing,’ or calling into existence that which did not exist before, in the strictest sense of the term, is not a doctrine of scripture; but it has been held by many on the grounds of natural theology, as enhancing the ideas we form of the divine power, and more especially since the contrary must imply the belief in the eternity and self-existence of matter.”
Dr. William Smith’s great dictionary of the Bible (Hackett edition, 1894) has no article on the term “create” or “creation,” but in the article “earth” we have reference to the subject, and really an implied explanation as to why this work contains no treatise on “create” or “creation.” “The act of creation itself, as recorded in the first chapter of Genesis, is a subject beyond and above the experience of man; human language, derived, as it originally was, from the sensible and material world, fails to find an adequate term to describe the act; for our word ‘create’ and the Hebrew bara, though most appropriate to express the idea of an original creation, are yet applicable and must necessarily be applicable to other modes of creation; nor does the addition of such expressions as ‘out of things that were not,’ or ‘not from things which appear,’ contribute much to the force of the declaration. The absence of a term which shall describe exclusively an original creation is a necessary infirmity of language; as the events occurred but once, the corresponding term must, in order to be adequate, have been coined for the occasion and reserved for it alone, which would have been impossible.”
The philosophers with equal emphasis sustain the contention of the Prophet. Herbert Spencer, in his First Principles, (1860), said:
“There was once universally current, a notion that things could vanish into absolute nothing, or arise out of absolute nothing. * * * The current theology, in its teachings respecting the beginning and end of the world, is clearly pervaded by it. * * * The gradual accumulation of experiences, has tended slowly to reverse this conviction; until now, the doctrine that matter is indestructible has become a commonplace. All the apparent proofs that something can come of nothing, a wider knowledge has one by one cancelled. The comet that is suddenly discovered in the heavens and nightly waxes larger, is proved not to be a newly-created body, but a body that was until lately beyond the range of vision. The cloud which in the course of a few minutes forms in the sky, consists not of substance that has begun to be, but of substance that previously existed in a more diffused and transparent form. And similarly with a crystal or precipitate in relation to the fluid depositing it. Conversely, the seeming annihilations of matter turn out, on closer observation, to be only changes of state. It is found that the evaporated water, though it has become invisible, may be brought by condensation to its original shape. The discharged fowling-piece gives evidence that though the gunpowder has disappeared, there have appeared in place of it certain gases which, in assuming a larger volume, have caused the explosion.”
Fiske follows Spencer, of course, and in his Cosmic Philosophy sums up the matter in these words. “It is now unconceivable that a particle of matter should either come into existence, or lapse into non-existence.”
Robert Kennedy Duncan (1905), in his New Knowledge says: “Governing matter in all its varied forms, there is one great fundamental law which up to this time has been ironclad in its character. This law, known as the law of the conservation of mass, states that no particle of matter, however small, may be created or destroyed. All the king’s horses and all the king’s men cannot destroy a pin’s head. We may smash that pin’s head, dissolve it in acid, burn it in the electric furnace, employ, in a word, every annihilating agency, and yet that pin’s head persists in being. Again, it is as uncreatable as it is indestructible. In other words, we cannot create something out of nothing. The material must be furnished for every existent article. The sum of matter in the universe is x pounds, — and, while it may be carried through a myriad of forms, when all is said and done, it is just — x pounds.” ―Note by Elder B.H. Roberts. [back]
 “The elements are eternal, and spirit and element inseparably connected receive a fullness of joy. * * * The elements are the tabernacle of God; yea, man is the tabernacle of God, even temples.” (Doctrine & Covenants 93:33–35.) [back]
 It appears to be very clear that the Prophet had in mind the intelligence, when he said “the soul — the mind of man — the immortal spirit,” was not created or made, and he did not have reference to the spirit as a begotten child of God. It was the doctrine of the Prophet, and is of the Church, that the spirits of men are begotten sons and daughters of God. See the official statement of the First Presidency and the Council of the Twelve as published in the Improvement Era, August, 1916, under the caption, The Father and The Son. The passage in the Doctrine and Covenants on which this doctrine is based is found in Section 93:29–30, and is as follows: “Man was in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.” See also the statements in following paragraphs. [back]
 Undoubtedly the proper word here would be “co-eternal,” not “co-equal.” This illustrates the imperfection of the report made of the sermon. For surely the mind of man is not co-equal with God except in the matter of its eternity. It is the direct statement in the Book of Abraham — accepted by the Church as scripture — that there are differences in the intelligences that exist, that some are more intelligent than others; and that God is “more intelligent than them all” (Book of Abraham, chap. 3). I believe that this means more than that God is more intelligent than any other one of the intelligences. It means that he is more intelligent than all of the other intelligences combined. His intelligence is greater than that of the mass, and that has led me to say in the second Year Book of the Seventies: — “It is this fact doubtless which makes this One, ‘more intelligent than them all’,” God. He is the All-Wise One! The All-Powerful One! What he tells other Intelligences to do must be precisely the wisest, fittest thing that they could anywhere or anyhow learn — the thing which it will always behoove them, with right loyal thankfulness, and nothing doubting, to do. There goes with this, too, the thought that this All-Wise One will be the Unselfish One, the All-Loving One, the One who desires that which is highest, and best; not for himself alone, but for all: and that will be best for him too. His glory, his power, his joy will be enhanced by the uplifting of all, by enlarging them; by increasing their joy, power, and glory. And because this All Intelligent One is all this, and does all this, the other Intelligences worship him, submit their judgments and their will to his judgment and his will. He knows, and can do that which is best; and this submission of the mind to the Most Intelligent, Wisest — wiser than all — is worship. This is the whole meaning of the doctrine and the life of the Christ expressed in — “Father, not my will but Thy will, be done.” —Note by Elder B.H. Roberts. [back]
 “A spirit from age to age” — not “spirit from age to age”; but “a spirit,” that is, an entity, a person, an individual. This paragraph in the Prophet’s remarks may well be taken as an interpretation of Doctrine & Covenants 93:29. —Note by Elder B.H. Roberts. [back]
 “Behold this is my work and my glory — to bring to pass the immortality and eternal life of man.” — (The Lord to Moses, Book of Moses 1:39; Pearl of Great Price) — that is, “to bring to pass the immortality and eternal life of man,” as man. The passage has reference doubtless to man as composed of spirit and body — a proper “soul” (see Doctrine and Covenants 88:15-16) — “For the spirit and the body is the soul of man; and the resurrection of the dead is the redemption of the soul.” In other words, the “work” and the “glory” of God are achieved in bringing to pass the “immortality and eternal life of man,” as man, in the eternal union of the spirit and body of man through the resurrection through the redemption of the soul. This brings into eternal union “spirit and element” declared by the word of God to be essential to a fulness of joy — “The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy; and when separated man cannot receive a fulness of joy” (Doctrine and Covenants, Section 93). Also, “Adam fell that men might be: and men are that they might have joy” (2 Nephi 2:25). Indeed, the whole purpose of God in bringing to pass the earth life of man is to inure to the welfare and enlargement of man as urged in the teaching of the Prophet in the paragraph above. God affects man only to his advantage. See also Seventy’s Year Book No. 2, Lesson 2, note 6. —Note by Elder B.H. Roberts. [back]
 Accusations were repeatedly being made about this time that President Smith was a fallen prophet. But when the mighty doctrines that in this discourse he is setting forth are taken into account, and the spiritual power with which he is delivering them is reckoned with, no more complete refutation of his being a fallen prophet could be made. The Prophet lived his life in crescendo. From small beginnings, it rose in breadth and power as he neared its close. As a teacher he reached the climax of his career in this discourse. After it there was but one thing more he could do — seal his testimony with his blood. This he did less than three months later. Such is not the manner of life of false prophets. —Note by Elder B.H. Roberts. [back]
 “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (Hebrews 6:4-6). Those who sin against the light and knowledge of the Holy Ghost may be said to crucify more than the body of our Lord, they crucify the Spirit. [back]
 The omitted paragraph indicated by the asterisks refers to the exaltation and power that will be wielded by children in the resurrection before attaining to the development of stature of men and women; but which developments will surely come to those who are raised from the dead as infants. It is quite evident that there was some imperfection in the report of the Prophet’s remarks at this point, and hence the passage is omitted. Those who desire to investigate the matter more fully should consult the Documentary History, Vol. 4, pp. 556-7 and footnote. See also discourse of June 16, 1844, this volume [Teachings of the Prophet Joseph Smith]. [back]