Preface

Chapter I. The Wisdom, Order, and Harmony of the Government of God.

Chapter II. The Government of Man.

Chapter III. On the Incompetency of the Means Made Use of by Man to Regenerate the World.

Chapter IV. What Is Man? What Is His Destiny and Relationship to God?

Chapter V. The Object of Man's Existence on the Earth; and His Relationship Thereto.

Chapter VI. Man's Accountability to God.

Chapter VII. The Lord's Course in the Moral Government of the World.

Chapter VIII. Whose Right Is It to Govern the World? Who Has Governed It?

Chapter IX. Will Man Always Be Permitted to Usurp Authority Over Men, and Over the Works of God? Will the World Remain for ever Under a Curse, and God's Designs Be Frustrated?

Chapter X. Will God's Kingdom Be a Literal or a Spiritual Kingdom?

Chapter XI. The Establishment of the Kingdom of God upon the Earth

Chapter XII. The Effects of the Establishment of Christ's Kingdom, or the Reign of God upon the Earth.

It was Elder Taylor's intention to superintend the publishing of The Government of God in person, previous to his departure for Great Salt Lake City last spring; but the numerous cares attending the French and German Missions, of which he was President; the translation of the Book of Mormon into the French and German languages; the establishment of L'Etoile du Déseret at Paris, and Zions Panier at Hamburg; together with a multitude of other business connected with the welfare of the Kingdom of God, rendered it impossible.

The manuscript was therefore handed to me by Elder Taylor, with a request to superintend the printing of the work, which I have done to the best of my ability.

Considering the disadvantages arising from the Author's absence during the reading of the proofs, I believe it is as correctly rendered, as was possible from a manuscript copy.

The Work is now before the Public, and from one portion at least it will meet with a cordial reception, treating as it does upon the theme most dear to their hearts—the Reign of Righteousness and Peace.

From other portions it will meet with varied reception, but will nevertheless lead the minds of all to contemplate the glory of that time when the Messiah, even Jesus, shall come with all his holy angels, and sit upon the throne of his glory, and govern all nations upon earth.

James Linforth.
Liverpool,
August, 1852.

The Kingdom of God is the government of God, on the earth, or in the heavens. The earth, and all the planetary systems, are governed by the Lord; they are upheld by his power, and are sustained, directed, and controlled by his will. We are told, that "by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him: and he is before all things, and by him all things consist."^[A] Collos. i. 16, 17. If all things, visible and invisible, are made by and for him, he governs and sustains all worlds to us known, together with the earth on which we live. If he governs them, they are under his dominion, subject to his laws, and controlled by his will and power.

[Footnote A: I wish here to be understood, that at present I am writing to believers in the Bible. I may hereafter give my reasons for this faith; at the present I refer to the Scriptures without this.]

If the planets move beautifully, and harmoniously in their several spheres, that beauty and harmony are the result of the intelligence and wisdom that exist in his mind. If on this earth we have day and night, summer and winter, seed time and harvest, with the various changes of the seasons; this regularity, beauty, order, and harmony, are the effects of the wisdom of God.

There are two kinds of rule on the earth; one with which man has nothing directly to do, another in which he is intimately concerned. The first of these applies to the works of God alone, and His government and control of those works; the second, to the moral government, wherein man is made an agent. There is a very striking difference between the two, and the comparison is certainly not creditable to man; and however he may feel disposed to vaunt himself of his intelligence, when he reflects he will feel like Job did when he said, (xlii. 6.) "I abhor myself, and repent in dust and ashes."

In God's government there is perfect order, harmony, beauty, magnificence, and grandeur; in the government of man, confusion, disorder, instability, misery, discord, and death. In the first, the most consummate wisdom and power are manifested; in the second, ignorance, imbecility, and weakness. The first displays the comprehension, light, glory, beneficence, and intelligence of God; the second, the folly, littleness, darkness, and incompetency of man. The contemplation of the first elevates the mind, expands the capacity, produces grateful reflections, and fills the mind with wonder, admiration, and enlivening hopes; the contemplation of the second produces doubt, distrust, and uncertainty, and fills the mind with gloomy apprehensions. In a word, the one is the work of God, and the other that of man.

In order to present the subject in a clear light, I shall briefly point out some of the leading features of the two governments.

The first, then, is that over which God has the sole control, such as the heavens and the earth, for "He governs in the heavens above, and in the earth beneath." It may be well here to say a few words on His moral government, in the heavens. All we can learn of that is very imperfectly set forth in the Scriptures. It would seem, however, that all was perfect order, for "He spake, and said, Let there be light, and there was light; and He divided the light from the darkness." "He spake, and the waters were gathered together, and the dry land appeared." And in the creation of the fish, the fowls, the beasts, the creeping things, and man, it was done in the councils of God. The word was, Let us do this, and it was done. It would seem, then, that that government is perfect in its operations, for all the mandates of God are carried out with the greatest exactitude and perfection. God spake, chaos heard, and the world was formed.

We find also that transgression is punished; when Satan rebelled he was cast out of heaven, and with him those who sinned.

Here, then, in these things consummate wisdom was manifested, and power to carry it out.

The plan of redemption was also made thousands of years ago. Jesus is spoken of by the prophets as being "The Lamb slain from before the creation of the world." The future destiny of this earth is also spoken of by prophecy; the binding of Satan; the destruction, and redemption of the world; its celestial destiny; its becoming as a sea of glass; the descent of the new Jerusalem from heaven; the destruction of iniquity by a power exercised in the heavens, associated with one on the earth; and a time is spoken of where John says—"Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." Rev. v. 13. But I shall let this pass for the present, and content myself with saying on this subject, that in the councils of God, in the eternal world, all these things were understood: for if He gave prophets wisdom to testify of these things, they obtained their knowledge from Him, and He could not impart what He did not know; but "known unto God are all his works, from the beginning of the world." Acts xv. 18. God, then, has a moral government in the heavens, and it is the development of that government that is manifested in the works of creation; as Paul says, "The invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." Romans i. 20.

But when we speak of the heavens, we mean also the planetary system; for the world, and other worlds are governed by principles independent of man. The power that causes this earth to roll on its axis, and regulates the planets in their diurnal and annual motions, is beyond man's control. Their revolutions and spheres are fixed by nature's God, and they are so beautifully arranged, and nicely balanced, that an astronomer can calculate the return of a planet scores of years beforehand, with the greatest precision and accuracy. And who can contemplate, without admiration, those stupendous worlds, rolling through the immensity of space at such an amazing velocity, moving regularly in their given spheres without coming into collision, and reflect that they have done so for thousands of years. Our earth has its day and night, summer and winter, and seed time and harvest. Well may the poet say that they—

"Proclaim for ever, as they shine,
The hand that made us is divine."

And here let me remark how different is this to the works of man. We see, then, the power of God manifested in their preservation and guidance; but when we reflect a little further, that while our planetary system rolls in perfect order round the sun, there are other systems which perform their revolutions round their suns; and the whole of these, our system with its centre, and other systems with their centres, roll round another grand centre: and the whole of those, and innumerable others, equally as great, stupendous, and magnificent, roll round another more great, glorious, and resplendent, till numbers, magnificence, and glory, drown the thought, we are led to exclaim with the prophet, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgements, and His ways past finding out!" Romans xi. 33. Without referring again to the motions of our earth, and the beautiful regularity and precision of the whole of this elegant machinery, we will turn our attention a little to the works of creation as found on the earth. The make, construction, and adaptation of each for its proper sphere, are the work of God; and they are all controlled by His wisdom and power, independent of man. In the conformation of the birds, the beasts, the fishes, the reptiles, the grains, herbs, plants, and trees, we see a striking exemplification of this fact. No matter which way we turn our attention, the same order and intelligence are displayed. The fish in their organization are peculiarly adapted to their proper element; the birds and beasts to theirs; the amphibious animals to theirs. The nicely organized machinery of their bodies; their bones, muscles, skins, feathers, scales, or hair; the formation of their bodies, their manner of living, together with the nature of their food, and their particular adaptation to the various elements and climates which they occupy, are all so many marked evidences of skill, forethought, intelligence and power. We will here notice a few examples. Plunge bird, beast, or man, into the water, and let them remain there, and they will soon die; take a fish out of the water, and death ensues; yet all are happy, and move with perfect enjoyment in their proper spheres. Elevate a man, beast, or fish, into the air, and let them fall, and they will be bruised to death; but the bird, with its wings, light bones, and fragile body, is peculiarly adapted to the aerial element in which it moves, and is perfectly at home; while the brute creation and men feel as much so on the earth. Again, their habits, food, coatings, or coverings, digestive powers, and the organization of their systems, are all peculiarly adapted to their several situations. The same principle is developed in their arrangement and position on the earth. Those that inhabit a southern climate are peculiarly adapted to that situation; while those that inhabit a northern are equally fitted for theirs.

Take the reindeer and polar bear to the torrid zone, and they would be out of their proper latitude, and would probably die. Remove the elephant, lion, or tiger, to Iceland or Greenland, and leave them to their own resources, and they would inevitably perish.

We will notice for a moment the construction of their systems. Each one is possessed with muscular strength, or agility, according to its position, wants, or dangers, and there is a beauty, a symmetry, and a perfection about all God's works, which baffle and defy human intelligence to copy. An artist is considered talented if he can make, after years of toil, a striking likeness of any of those things, either on canvas, or in marble. But when he has done, it is only a dead outline; remove a little paint, or tear the canvas, and its beauty is destroyed; break the arm of a statue, and we see nothing but a mutilated stone. But take a man, for example, and remove the skin, there is still order and beauty; remove the flesh, there is still workmanship and skill, and the bones, the flesh, the muscles, the arteries and veins, and the nerves, and the lungs, not to forget the exquisite fineness of the sensitive organs, manifesting a skill, a forethought, a wisdom, and a power, as much above that of man as the heavens are above the earth.

We see the power, wisdom, and government of God, displayed in the amazing strength of some of the largest of the brute creation; as also in the fineness and delicacy, of the arrangement of the smaller. And while we admire the stupendous power of the elephant, we are equally struck with the fineness, delicacy, and beauty of some of the smaller insects. The prescience, and intelligence of God, are as much manifested in arranging the bones, muscles, arteries, and digestive organs of the smallest animaculæ, as in the construction of the horse, rhinoceros, elephant, or whale. I might touch upon the organization of plants, herbs, trees, and fruits; their various compositions, modes of nourishment, manner of propagating their kind, &c.; but enough has already been said upon this subject. It is one that no one will dispute upon; Jew and Gentile, black and white, Christian and Heathen, philosopher and fool, all have one faith on this subject.

I have briefly touched upon it for the purpose of presenting in a clear light the imbecility and weakness of man; for wherever we turn our attention, we see power, wisdom, prescience, order, forethought, beauty, grandeur and magnificence.

These are the works of God, and shew His skill, workmanship, glory, and intelligence. They reflect His divine power, and shew in unmistakeable characters the wisdom of his government, and the order that prevails in that part of creation over which He has the sole and unlimited control.

We can perceive very clearly that what God has done, is rightly done. It is not governed by instability and disorder, but continues from eternity to eternity to bear the impress of Jehovah.

We will now turn our attention a little to the government of man, and see how that will compare with the foregoing, for man stands at the head of this beautiful creation; he is endued with intelligence and capacity for improvement; he is placed as a moral agent, and has the materials put into his hands to work with, the works of his Father as a pattern, the conduct of many of the inferior creation as an example—and might make the earth a garden, a paradise, a place of uninterrupted happiness and felicity, a heaven below. And if God had not delegated this moral agency and power to man, and thus given him the privilege, in part, of being the arbiter of his own destiny, such it would have been to this day, like the Eden from which he was ejected because of his transgression. For he had everything placed within his power, and was made lord of the creation. The beasts, birds, fish, and fowl, were placed under his control; the earth yielded plenty for his wants, and abounded in fruits, grain, herbs, flowers and trees, both to satisfy his hunger, and to please the sight, taste, and smell. The fields waved with plenty, and produced a perennial harvest. The fruits teemed forth in all their luscious varieties to satisfy his most capacious desires. The flowers, in all their gaiety, beauty, and richness, delighted the eye; while their rich fragrance filled the air with odoriferous perfumes. The feathered tribes, with all their gorgeous plumage and variety of song, both pleased the eye, and enchanted and charmed the ear. The horse, the cow, and other animals, were there to promote his happiness, supply his wants, and make him comfortable and happy. All were under his control, to contribute to his happiness and comfort, supply his most extended desires, and to add to his enjoyment; but with all these privileges what is his situation?

With celestial blessings within his reach, he has plunged down to the very verge of hell, and is found in a state of poverty, confusion, and distress. He found the earth an Eden—a paradise; he has filled it with misery and woe, and has made it comparatively a howling wilderness. And let us not blame Adam alone for this state of things; for after his ejection from Paradise, the earth was sufficiently fertile to satisfy all the desires of man with moderate industry, and is at the present day, if it were not for the confusion that exists, and if men were properly situated, and its resources developd. But more of this anon.

At present we will examine some of these evils, and then point out their cause, and the remedy.

We find the world split up and divided into different nations, having different interests, and different objects; with their religious and political views as dissimilar as light and darkness, all the time jealous of each other, and watching each other as so many thieves; and that man at the present day (and it has been the case for ages), is considered the greatest statesman, who, with legislation or diplomacy, can make the most advantageous arrangement with, or coerce by circumstances, other nations into measures that would be for the benefit of the nation with which he is associated. No matter how injurious it might be to the nation or nations concerned, the measure that would yield his nation an advantage, might plunge another in irremediable misery, while there is no one to act as father and parent of the whole, and God is lost sight of. What is it that the private ambition of man has not done to satisfy his craving desires for the acquisition of territory and wealth, and what is falsely called honor and fame?

Those private, jarring interests have kept the world in one continual ferment and commotion from the commencement until the present time; and the history of the world is a history of the rise and fall of nations—of wars, commotions, and bloodshed—of nations depopulated, and cities laid waste. Carnage, destruction, and death, have stalked through the earth, exhibiting their horrible forms in all their cadaverous shapes, as though they were the only rightful possessors. Deadly jealousy, fiendish hate, mortal combat, and dying groans, have filled the earth, and our bulwarks, our chronicles, our histories, all bear testimony to this; and even our most splendid paintings, engravings, and statuary, are living memorials of bloodshed, carnage, and destruction. Instead of men being honoured who have sought to promote the happiness, peace, and wellbeing of the human family, and greatness concentrating in that, those have been generally esteemed the most who produced the most misery and distress, and were wholesale robbers, ravagers, and murderers.

And from whence come these things? Let the apostle James answer: "From whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members? Ye lust, and have not—ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts." James iv. 1-3. Here is evidently a lack of that consummate wisdom, that moral and physical control, that parental power which balances the universe, and directs the various planets. For let the same recklessness, selfishness, individuality, and nationality there be manifested, and we should see the wildest confusion.

Man has come in contact with man, morally, physically, religiously, and nationally, from the foundation of the earth. If God's works had done so, what tumult and ruin there would have been in the immensity of space! Instead of the order that now prevails, man would have been sometimes frozen to death, and at other times burned up; one or two seasons of irregularity, even in climate, would depopulate the earth. But what if the planets, irrespective of the power by which they are controlled, were to rush wildly through space, and, with their mighty impetus dash against each other? "What fearful consequences would ensue." There would be "system on system wrecked, and world on world." What terrible destruction and ruin! We have read of earthquakes destroying countries, of wars depopulating nations—of volcanoes overwhelming cities, and of empires in ruin; but what would the yawning earthquake, the bellowing volcano, the clang of arms, or a nation's distress, be in comparison to a scene like this? System would be shattered with system; planet madly rush on planet; worlds, with their inhabitants, would be destroyed, and creations crumble into ruins. There would be truly a war of planets, "a wreck of matter and a crash of worlds." These, indeed, would be fearful results, and shew plainly the distinction between the beautiful order of God's work, and the confusion and disorder of man's. God's work is perfect—man's imperfect. The one is the government of God, and the other that of man.

We notice the same mismanagement in the arrangement of cities and nations. We have large cities containing immense numbers of human beings, pent up, as it were in one great prison-house, inhaling a foetid, unwholesome atmosphere, impregnated with a thousand deadly poisons; millions of whom, in damp cellars, lonely garrets, and pent up corners, drag out a miserable existence, and their wan faces, haggard countenances, and looks tell but too plainly the tale of their misery and wretchedness. A degenerate, sickly, puny race tread in their steps, inheriting their fathers' misery and distress.

If we notice the situation of the nations of Europe at the present time, we see the land burthened with an overplus population, and groaning beneath its inhabitants, while the greatest industry, perseverance, economy, and care, do not suffice to provide for the craving wants of nature. And so fearfully does this prevail in many parts, that parents are afraid to fulfil the first great law of God, "Be fruitful and multiply, and replenish the earth;" and by desperate circumstances are almost forced to the unnatural wish of not propagating their species; while, corrupted with a correspondent depravity with that which reigns among nations, they are found using suicidal measures to prevent an otherwise numerous progeny from increasing their father's misery, and inheriting his misfortunes. And yet, while this is the case, there are immense districts of rich soil, covering millions of square miles, inhabited only by a few untutored savages, or the wild beast of the forest; and such is the infatuation of man that in many districts of country, which were once the seats of the most powerful empires, and where flourished the mightiest nations, there is nothing but desolation and wildness. Such are Nineveh and Babylon, on the Asiatic Continent; and Otolum, and many others discovered by Stephens and Catherwood, in Central America; and recently discovered ruins—unequalled in the old world—a little above the head of the California Gulf. Not only their cities, but their lands are desolate, deserted, and forsaken, and the same evils that once existed there are transferred to another soil, all bespeaking plainly that we want a great, governing, ruling principle to regulate the affairs of the world, and assist poor, feeble, erring humanity.

Again, if we examine some of the details of these evils, we shall see more clearly the importance and necessity of a change. Nearly one-third, speaking in general terms, of the inhabitants of the earth are engaged in a calling that would be entirely useless if the world were set right.

If men and nations, instead of being governed by their unruly passions, covetous desires, and ambitious motives, were governed by the pure principles of philanthropy, virtue, purity, justice, and honor, and were under the guidance of a fatherly and intelligent head, directed by that wisdom which governs the universe, and regulates the motions of the planetary systems, there would be no need of so many armies, navies, and police regulations, which are now necessary for the protection of those several nations from the aggressions of each other, and internal factions. Let any one examine the position of Europe alone, and he will find this statement abundantly verified. Look at the armies and navies of France and England; and the confusion of Germany, also of Austria, Turkey, Russia and Spain, not to mention many of the smaller nations, and let their armies, their navies, and police be gathered together, and what an abundant host of persons there would be. They would be sufficient to make one of the largest nations in the world! And what are they doing? To use the mildest term, watching each other, as a person would watch a thief for fear of being imposed upon, and robbed, or killed; but generally strolling around as the world's banditti, robbing, plundering, and committing aggressions upon each other; and if they have peace, acquiring it by the sword; and if prevented from aggression and war, it is generally, not that they are governed by just, or virtuous principles, but because they are afraid that aggression might lead to combinations against them which would result in their overthrow and ruin.

In the city of Paris alone, at the present time, and its immediate environs, there are one hundred thousand soldiers, besides police to a very great number, not to mention the vast number of custom-house officers and others. Suppose we add to these their families, where they have any, and where they have not, notice the vast amount of prostitution, misery, degradation, and infamy, that such an unnatural state of things produces. I give the above as an example of the whole, but here the navies are not included. I say again, What are these all doing? They do not raise corn to supply the wants of men, nor are they occupied in any useful avocation; but they must live, and their wants must be supplied by the products of the labour of others. There has to be an immense amount of legislation for the accomplishment of this thing, and instead of having one government of righteousness and the world obeying, we have scores of governments, all having to be sustained in regal pomp, to be equal to their neighbouring nations; and all this magnificence and national pride having to be supported by the labour of the people. Again, all these legislatures have to provide immense hosts of men, in the shape of custom-house, excise, and police officers, to carry out their designs, all of whom, and their families, help to increase the burden, till it becomes insupportable. That, together with the unnatural state of society, before referred to, in regard to the situation of the inhabitants of cities and the nations, plunges millions of the human family into a state of hopeless destitution, misery, and ruin, for they are groaning under all these hopeless burdens without having sufficient land to till to meet their demands, and as natural means fail they are obliged to have recourse to those that are unnatural. Hence, in England a great majority of the inhabitants are made slaves of, virtually to supply the wants of the greatest part of the world, and are forced to be their labourers. Thousands of them are immured in immense factories, little less than prisons, groaning under a wearisome, sickening, unhealthy labour; deprived of free, wholesome air; weak and emaciated, not having a sufficiency of the necessaries of life. Thousands more from morning till night are immured in pits, shut out from the light of day, the carol of the birds, and the beauty of nature, sickly and weak, in many instances for want of food; and yet, in the midst of their wretchedness, gloom, and misery, you will sometimes hear them trying to sing in their dungeons and prison-houses, in broken, dying accents,

"Britons never shall be slaves."

I will here give, as one example, an iron works that I visited lately in Wales. One of the proprietors informed me that they employed fifteen thousand persons, and paid them £5,000 per week. Most of these people laboured under ground, in the pits, digging for iron ore and coal; the remainder were employed principally about the furnaces, in rolling the iron, &c., at heavy, laborious, fatiguing work. And who were they toiling for? Principally for the Americans and Russians, at that time, to furnish them with railroad iron. And what did they get for their labour? The riches of those countries? No. £5,000 a week among about fifteen thousand persons. I suppose, however, a number of these were boys and girls. The average wages of men was from ten to twelve shillings per week. And this is their pay for that labour; and yet the masters are not to be blamed, that I can learn, for they are forced by competition to this state of things, and by the unnatural, artificial state of society. If they did not do this their workmen must be out of employ, and ten times worse off, if that were possible, than they are now. In the State of Pennsylvania, in America, where the railroads run through coal and iron mines both, they leave them untouched, and come to England for iron to make the rails of, that they cannot afford to make at home, because of higher wages, and an outlet to society, which prevents them from being coerced into bondage. If the world was right, the labour would be done there, and not here, and the labour of carriage saved.

The situation of the peasantry and workmen in France, Germany, Prussia, Austria, and Russia, and in fact I may say of Europe generally, is worse even than that of the same class in England; and wherever we turn our attention, we see nothing but poverty, distress, misery, and confusion; for if men do not copy after the good and virtuous, they generally do after the evil. When nations and rulers set the pattern, they generally find plenty to follow their example; hence covetousness, fraud, rapine, bloodshed, and murder, prevail to an alarming extent. If a nation is covetous, an individual thinks he may be also; if a nation commits a fraud, it sanctions his acts in a small way; and if a nation engages in wholesale robbery, an individual does not see the impropriety of doing it in retail; if a strong nation oppresses a weak one, he does not see why he may not have the same privilege; corruption follows corruption, and fraud treads on the heels of fraud, and all those noble, honourable, virtuous, principles that ought to govern men are lost sight of, and chicanery and deception ride rampant through the world. The welfare, happiness, exaltation, and glory of man, are sacrificed at the shrine of ambition, pride, covetousness and lasciviousness. By these means nations are overthrown, kingdoms destroyed, communities broken up, families rendered miserable, and individuals ruined. I might enter into a detail of the crimes, abominations, lusts, and corruptions that exist in many of our large cities, but I shall leave this subject, and conclude with the remarks of the prophet Isaiah, who gazed in prophetic vision on this scene: "Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof... The earth also is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinances, and broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate." Isaiah xxiv. 1, 5 and 6.

Iniquity of every description goes hand in hand; vice, in all its sickening and disgusting forms, revels in the palace, in the city, in the cottage; depravity, corruption, debauchery, and abominations abound, and man, that once stood proudly erect in the image of his Maker, pure, virtuous, holy, and noble, is vitiated, weak, immoral, and degraded; and the earth, which was once a garden, not only brings forth briars and thorns, but is actually "defiled under the inhabitants thereof."

Those great national evils of which I have spoken are things which at present seem to be out of the reach of human agency, legislation, or control. They are diseases that have been generating for centuries; that have entered into the vitals of all institutions, religious and political; that have prostrated the powers and energies of all bodies politic, and left the world to groan under them, for they are evils that exist in church and state, at home and abroad; among Jew and Gentile, Christian, Pagan, and Mahomedan; king, prince, courtier, and peasant; like the deadly simoon, they have paralyzed the energies, broken the spirits, damped the enterprize, corrupted the morals, and crushed the hopes of the world.

Thousands of men would desire to do good, if they only knew how; but they see not the foundation and extent of the evil, and long-established opinions, customs and doctrines, blind their eyes, and damp their energies. And if a few should see the evil, and try a remedy, what are a few in opposition to the views, power, influence, and corruption of the world?

No power on this side of heaven can correct the evil. It is a world that is degenerated, and it requires a God to put it right.

I purpose in this Chapter to shew the incompetency of the means made use of by man for the accomplishment of the purposes of God—the establishment of His Kingdom, or Millennial reign.

Now, if it is the kingdom of God, that is to be established, it must be introduced by God. He must not only be the originator of it, but the controller also, and any means short of these must fail of the object designed.

The great evils that now exist in the world are the consequences of man's departure from God. This has introduced this degeneracy and imbecility, and nothing but a retracing of his steps, and a return to God can bring about a restitution.

God gave to man a moral agency, as head of the world, under himself. Man has usurped the sole authority, and taken upon himself to reign and rule without God. The natural consequence is, that we have inherited all the evils of which I have spoken, and nothing but the wisdom, goodness, power, and compassion of God, can deliver us therefrom, restore the earth to its pristine excellence, and put man again in possession of those blessings which he has forfeited by his transgression. Emperors, kings, princes, potentates, statesmen, philosophers, and churches, have tried for ages to bring this state of things about; but they have all signally failed, not having derived their wisdom from the proper source. And all human means made use of at the present time to ameliorate the condition of the world must fail, as all human means have always done.

There are some who suppose that the influence of Christianity, as it is now preached and administered, will bring about a Millennial reign of peace. We will briefly examine the subject.

First, we will take the Greek and Catholic Churches as they have existed for ages—without an examination of their doctrines, whether right or wrong—for they form two of the largest branches of the Christian Church. They have, more or less, governed a great portion of Europe at different times; and what is the situation of the people and nations where they have held sway? We have noticed the effects, and already briefly touched upon the evils that prevail in those countries; and if Greece and Russia, or any other country where the Greek Church has held sway, be a fair specimen of the influence of that church, we have very little prospect, if that religion were more widely diffused or extended, that the results would be more beneficial, for if it has failed in a few nations to ameliorate their condition, it would necessarily fail to benefit the earth if extended over it. Nor do we turn with any better prospect to the Catholic religion. Of what benefit has it been to nations where it has prevailed the most? Has there been less war, less animosity, less butchery, less evil of any kind under its empire? It cannot be said that it has been crippled in its progress or its operations. It has held full sway in Spain, Rome, and a great portion of Italy, in France and Mexico for generations, not to mention many smaller states. Has it augmented the happiness of those nations of the world? I need not here refer to the history of the Waldenses, and Albigenses, and Huguenots, to that of the Crusades, wherein so many Christian kings engaged; nor to the unhappy differences, the wars and commotions, the bloodshed and carnage, that have existed among these people, for their history is well known. And the present position of both the Greek and Roman churches, presents a spectacle that is anything but encouraging to lead us to hope, that if the world were under their influence, a Millennial reign of peace and righteousness would ensue.

And let not any one say that these churches have not had a fair opportunity to develop themselves, for their religion prevailed and was cherished in those nations. They have held universal sway, at different times, for generations. The kings, councils and legislatures, have been Catholic or Greek. In Rome, the Pope has ruled supreme, and also for some time in Lombardy, Ravenna, and other States. In Greece, the Patriarch of Constantinople, and in Russia, the Emperor, is head of the church.

But, methinks I hear the Protestants say, we fully accord with you thus far, but we have placed Christianity on another footing. Let us examine this subject for a moment.

The question would naturally follow, What have the reformations of Calvin, Luther, and other reformers, done for the world? We may notice that Denmark, Sweden, Prussia, with a great part of Germany, Holland, and Switzerland, as also England and the United States, are Protestant. What can we say of them? That they are a part of the disorganized world, and have manifested the same unhappy dispositions as other portions. Reform has not altered their dispositions or circumstances. We see among them the same ambitious, grasping, reckless disposition manifested, and consequently the same wars, bloodshed, poverty, misery, and distress; and millions of human beings have been sacrificed to their pride, ambition, and avarice, and thirst for national fame and glory.

The Reformation of the Church of England is anything but creditable to that church. I refer to Henry VIII., and the vacillating course taken by some of its early reformers; and its persecution of those who were opposed to it in religious faith.

I might here refer to the religious intolerance of Calvin of Geneva, and Knox of Scotland, and other reformers; but, as these are mere individual affairs, I pass over them. If we look at Christian nations as a whole, we see a picture that is truly lamentable, a miserable portrait of poor, degenerated, fallen humanity. We see Christian nations arrayed against Christian nations in battle, with the Christian ministers of each Christian nation calling upon the Christian's God to give them each the victory over their enemies! Christians! and worshippers of the same God!!

Hence, Christian England has been arrayed against Christian France; Christian Russia against Christian Prussia; Christian Spain against Christian Holland; Christian Austria against Christian Hungary; Christian England against Christian United States; and Christian United States against Christian Mexico. Not to mention the innumerable aggressions and conquests of some of the larger nations, not only upon their Christian brethren, but against other nations of the earth.

Before those several nations have engaged in their wars, their ministers have presented their several prayers before the same God; and if He had been as infatuated as they, and listened to their prayers, they would long ago have been destroyed, and the Christian world depopulated. After their prayers they have met in deadly strife; foe has rushed against foe with mortal energy, and the clarion of war, the clang of arms, and the cannon's roar have been followed by dying groans, shattered limbs, carnage, blood, and death; and unutterable misery and distress, desolate hearths, lonely widows, and fatherless children. And yet these are all Christian nations, Christian brethren, worshippers of the same God. Christianity has prevailed more or less for eighteen hundred years. If it should still continue and overspread the world in its present form, what would it accomplish? The world's redemption and regeneration? No, verily. Its most staunch supporters, and most strenuous advocates would say, No. For like causes always produce like effects: and if it has failed to regenerate the nations where it has had full sway for generations, it must necessarily fail to regenerate the world. If it has failed in a small thing, how can it accomplish a large one?

There are some of the Evangelical Churches, and modern reformers who will tell me that the above is not Christianity; only a form, not the spirit and life. But it is national Christianity; and it is the nations—the world and its redemption—that we are speaking of. But, lest they should think me unfair in making this application, I will briefly examine their position. Which of the sects or parties is it that is good, evangelical, and pure? The Church of England, Methodists, Presbyterians, Independents, Baptists, Universalists, or which of the hundreds of sects that flood Christendom? For they do not agree; there exists as much unhappy difference among them as there does among the nations. They have not power, of course, to act nationally; but, as individual sects, there is as much virulence, discord, division, and strife among them as among any other people. There is sect against sect; party against party; polemical essay against polemical essay; discussion after discussion; and hard words, bitter feelings, angry disputes, wrangling, hatred, and malice, prevail to an alarming extent: and it is enough, in many instances, for a member even of a family to be of a different religious persuasion, no matter how honest, to cause his expulsion from the family.

In fact, if we look at Christianity, as exhibited among the evangelical societies of England, and the United States, where Protestantism bears rule unchecked, what do we see? Nothing but a game at hazard, where a thousand opinions distract the people, each clamoring for his own peculiar form of worship, and, like the Athenians, clinging with tenacity to their own favorite god, no matter how absurd or ridiculous his pretensions. I would remark, however, both to Catholic and Protestant, that there is much good associated with both their systems, in the teaching of morality, virtue, faith in God, and our Lord Jesus Christ; that there are thousands of sincere, honest, good, and virtuous people among them, as also among the nations; that these evils have been the growth of ages. "The fathers have eaten sour grapes, and the children's teeth have been set on edge."

It is unnecessary here to say anything of missionary societies, tract societies, and evangelical societies; for if the fountain is impure, the stream must be impure; if the tree is bad, the fruit will be bad also. It is certainly a praiseworthy object to spread the Bible, and all useful information, and to do good as far as we can; but to talk of this evangelizing the world, is folly.

We will now turn our attention for a short time to another society, which has been formed lately in Europe, called a "Peace Society," and which has lately held several congresses in London, Berlin, and elsewhere, with representatives from many of the European nations, and the United States. Their object is, to ameliorate the condition of the world, and bring about universal peace; but, with all deference to their feelings, and fervent desires that such a happy event might be consummated, I must beg leave to differ from them in their views. Peace is a desirable thing; it is the gift of God, and the greatest gift that God can bestow upon mortals. What is more desirable than peace? Peace in nations, peace in cities, peace in families. Like the soft murmuring zephyr, its soothing influence calms the brow of care, dries the eye of sorrow, and chases trouble from the bosom; and let it be universally experienced, and it would drive sorrow from the world, and make this earth a paradise. But peace is the gift of God. Jesus said to his disciples, "Peace I leave with you; my peace I give unto you, not as the world giveth give I unto you." John xiv. 27. Moral suasion is always good, and the most happy that man can employ; but without the interposition of God, it will be useless.

The nations of the world have corrupted themselves before God, and we are not in a position to be governed by those principles without regeneration. If they were pure, and living in the fear of God, it would be another thing; but the world at the present time is not made of the proper materials to submit to a congressional interposition, of a kind similar to the one now established. The materials will not combine, and no power, short of the power of God, can accomplish it. We have got into the feet and toes of Daniel's national image; they are composed of iron and clay, which will not mix; there is no chemical affinity between the bodies. As it has been in generations past, the strong nations feel independent, and capable of taking care of their own affairs; and if the weak unite, it is to protect themselves against the strong. The principles of aggression and protection still rule as strong in the human bosom as ever they did. The world is as belligerent now as it ever was, and as full of commotion and uncertainty.

The dispositions of the nations, of kings, rulers, and people, are the same. The late revolutions in Europe, and present uncertain state of political affairs, are an evident proof of this. The political atmosphere of the European nations is full of combustion, and only needs igniting to set the whole in one common blaze. Talk of peace! there is war in the councils and cabinets, uncertainty and distrust with emperors, kings, presidents, and princes; war in the churches, clubs, cabals, and parties that now distract the world. It is whispered in the midnight caucus, and proclaimed in open day. The same spirit enters into the social circle, and breaks up families: father is arrayed against son, and son against father; mother against daughter, and daughter against mother; and brother against brother: it presides triumphant at the assemblies of the "Peace Society," and spreads confusion, discord, and division there. A moral, deadly, evil has infused itself throughout the world, and it needs a more powerful restorative than the one proposed to ameliorate its condition. If the root of the evil be not eradicated, in vain we regulate the branches; if the fountain be impure, in vain we strive to purify the streams. The means used are not adequate to the end designed, and in spite of all those weak, puny efforts, the world will continue in its present sickly state, unless a more powerful antidote be applied.

Another principle has many advocates on the Continent of Europe at the present time; a principle of Socialism. Like everything else, it is possessed of different phases, and has been advocated in its various branches by Fourier, Robert Owen, Cabet, Pierre Leroux, and Proudhon, in Europe, and Fanny Wright in America. The leading object of many of these people is to have a community of goods and property. Some of them discard Christianity altogether, and others leave every one to do as they please; others attach a little importance to it. I would briefly remark on the first of those, that if scepticism is to be the basis of the happiness of man, we shall be in a poor situation to improve the world. It is practical infidelity that has placed the world in its present position; how far the unblushing profession of it will lead to restoration and happiness, I must leave my readers to judge. It is our departure from God, that has brought upon us all our misery. It is not a very reasonable way to alleviate it by confirming mankind in scepticism. I am aware that there is much in the world to induce doubt, and uncertainty on religious affairs, and religious professors have much to answer for; but there is a very material difference between the religion of God, and our Lord Jesus Christ, and that of those who profess His name.

As regards Communism, in the abstract, or on the voluntary principle, we will examine that briefly. Pick out a number of men in Paris, London, Berlin, or any other city, associated with all the evils and corruptions of those cities, and organize them into a community. Will the mere removal of them from one place to another make them better? Certainly not. If they were corrupt before, they will be after their removal; and if they were unhappy before, they will be after. This temporary change will not make a difference; for men in possession of different religious, and political, and moral views, never can be united in harmony. The difficulties that exist in the world on a large scale, would exist there in miniature; and though prudence, forbearance, and policy, in smaller circles, might operate for a time, the evils would still exist; and though they might smoulder and be pent up, like a volcano, they would only rage with greater fury when they did burst out.

I have conversed with some who seem to think that all that is necessary to promote the happiness of man, is, that he have sufficient to eat and drink, and that through this means it would be obtained. I grant that the comforts and happiness of men are in a great measure augmented by these things; but to place them as the root and foundation, is wrong. In the present situation of Europe, where so much squalid poverty, wretchedness, and distress abound, it is not to be wondered at that such feelings should obtain. But, if we cast our eyes abroad in the world, we shall find that unhappiness is not always associated with the poor: it revels in the church and state; among kings, potentates, princes, and rulers: it follows the haunts of the libertine and profligate, and gnaws in many instances the conscience of the minister: it rides with lords and ladies in their carriages and chariots, and revels in splendid saloons and in banquet halls. Many a pleasant countenance covers an aching heart, and many a gorgeous costume hides the deadly worm; jealousy, disappointed ambition, blasted hopes, cold neglect, and conjugal infidelity, produce many a miserable heart; and rage, envy, malice, and murder, lurk in many instances under the cover of pomp, splendor, competency, or magnificence; not to mention the care, anxiety, and trouble of officers of state in these troublous times. If the poor knew the situation of many of those in different circumstances, they would not envy their situations.

Again, if we notice the position of some of the southern and western States of America. They have abundance to eat and to drink, their lands bring forth bountifully. But does this make them happy? Verily, no. The same false state of society exists there; men are awfully under the influence of their depraved passions; men are frequently put to death by what is called "Lynch law," without judge or jury. The pistol, the bowie knife, the rifle, and the dirk, are in frequent requisition, and misery and unhappiness prevail.

In Mexico, where they possess one of the richest countries in the world, a salubrious climate, a rich soil, abounding also with the most valuable mineral resources, yet the people are unhappy. Guerillas plunder the traveller, their streets are crowded with beggars; its men are without courage or energy, and the country is left a prey to any nation, who has covetousness or power to oppress it. The Scriptures say, that "Man shall not live by bread alone, but by every word that proceedeth from the mouth of God;" and as they do not exist in this way, another Scripture tells the story in plain terms, for it says, "Where there is no vision the people perish." Proverbs xxix. 18.

There is also another political party, who desire, through the influence of legislation and coercion, to level the world. To say the least, it is a species of robbery; to some it may appear an honorable one, but, nevertheless, it is robbery. What right has any private man to take by force the property of another? The laws of all nations would punish such a man as a thief. Would thousands of men engaged in the same business make it more honorable? Certainly not. And if a nation were to do it, would a nation's act sanctify a wrong deed? No; the Algerine pirates, or Arabian hordes, were never considered honorable, on account of their numbers; and a nation, or nations, engaging in this would only augment the banditti, but could never sanctify the deed. I shall not, here, enter into the various manners of obtaining wealth; but would merely state, that any unjust acquisition of it ought to be punished by law. Wealth is generally the representation of labour, industry, and talent. If one man is industrious, enterprising, diligent, careful, and saves property, and his children follow in his steps, and accumulate wealth; and another man is careless, prodigal, and lazy, and his children inherit his poverty, I cannot conceive upon what principles of justice, the children of the idle and profligate have a right to put their hands into the pockets of those who are diligent and careful, and rob them of their purse. Let this principle exist, and all energy and enterprise would be crushed. Men would be afraid of again accumulating, lest they should again be robbed. Industry and talent would have no stimulant, and confusion and ruin would inevitably follow. Again, if you took men's property without their consent, the natural consequence would be that they would seek to retake it the first opportunity; and this state of things would only deluge the world in blood. So that let any of these measures be carried out, even according to the most sanguine hopes of the parties, they would not only bring distress upon others, but also upon themselves; certainly they would not bring about the peace of the world.

One thing more upon this subject, and I have done. In Europe, there has been of late years a great mania for revolutions—a strong desire to establish republican governments; but let me remark here, that the form of government will not materially affect the position of the people, nor add to the resources of a country. If a country is rich and prosperous under a monarchy, it will be so under a republic, and vice versa. If poor under one, it will be under another. If nations think proper to change their form of government, they of course have a right to do so; but to think that this will ameliorate their condition, and produce happiness, is altogether a mistake. Happiness and peace are the gifts of God, and come from Him. Every kind of government has its good and evil properties. Rome was unhappy under a kingly government, and also under a republican form. Carthage as a republic was no more happy than many of its monarchial contemporaries; nor was Corinth, Holland, or Venice; and republican Genoa has not manifested anything very much in favor of these principles. France was unhappy under her emperor, she was unhappy under her kings, and is unhappy as a republic. America is perhaps some little exception to this; but the difference lies not so much in her government, as in the extent of her country, the richness of her soil, and abundance of her resources; for, as I have already mentioned, "Lynch law" prevails to an alarming extent in the south and west. In the state of New York, in the east, there are mobs painted as Indians resisting the officers of the law, and doing it with impunity; and it is a matter of doubt whether persons having paid for property, shall own it, or be dispossessed by their tenants, not in law, for the constitution and laws are good, but in practice defective, through popular clamor and violence. I refer to the estates of Van Ranseller and others; and, in the west, to Joseph and Hyrum Smith, who were murdered in Carthage jail, without any redress, although their murderers were known to the officers of state; and to the inhabitants of a city, ten thousand in number, together with twenty thousand others, principally farmers, labourers, and mechanics, occupying a country about ten miles wide, and thirty long, most of which was well cultivated and owned by the occupants,—who were all forced by continual harassing by lawless mobs, to leave a country in which they could not be protected, and seek an asylum in a far off desert home, there being no power in the government to give redress.

It is altogether an infatuation to think that a change in government will mend the circumstances, or increase the resources, when the whole world is groaning under corruption. If there are twenty men who have twenty pounds of bread to divide amongst them, it matters but little whether it is divided by three, ten, or the whole, it will not increase the amount. I grant, however, that there are flagrant abuses, of which we have mentioned some, associated with all kinds of governments, and many things to be complained of justly; but they arise from the wickedness of man, and the corrupt and artificial state of society. Do away with one set of rulers, and you have only the same materials to make another of; and if ever so honestly disposed, they are surrounded with such a train of circumstances, over which they have no control, that they cannot mend them.

There is frequently much excitement on this subject; and many people ignorant of these things, are led to suppose that their resources will be increased, and their circumstances bettered; but when they find, after much contention, struggling, and bloodshed, that it does not rain bread, cheese, and clothing; that it is only a change of men, papers, and parchment, chagrin and disappointment naturally follow. There is much that is good, and much that is bad in all governments; and I am not seeking here to portray a perfect government, but to show some of the evils associated with them, and the utter incompetency of all the plans of men to restore a perfect government; and as all their plans have failed, so they will fail, for it is the work of God, and not of man. The moral agency of man without God, has had its full development; his weakness, wickedness, and corruption, have placed the world where it is: he can see as in a glass his incompetency, and folly, and nothing but the power of God can restore it.

It is not to be wondered at, that those various plans should exist, for the world is in a horrible situation. Jesus prophesied of it, and said, there should be upon the earth "distress of nations, perplexity, men's hearts failing them, for fear, and for looking after those things which are coming upon the earth," Luke xxi. 25, 26. Men see these things, and their hearts fear; confusion, disorder, misery, blood, and ruin, seem to stare them in the face; and in the absence of something great, noble, and magnificent, suited to the exigency of the case, they try the foregoing remedies, as a sailor, in the absence of a boat, would cling with tenacity to any floating piece of wreck, to save him from a watery grave.

Neither can men be blamed for trying to do good; it is certainly a laudable object; and with all the selfishness, ambition, and pride, associated with the foregoing, it must be admitted that there is much uprightness, sincerity, and honest zeal.

There are very many philanthropists who would gladly ameliorate the condition of men, and of the world, if they knew how. But the means employed are not commensurate with the end; every grade of society is vitiated and corrupt. "The whole head is sick, and the whole heart faint." Our systems, our policy, our legislation, our education, and philosophy, are all wrong, neither can we be particularly blamed, for these evils have been the growth of ages. Our fathers have left God, his guidance, control, and support, and we have been left to ourselves; and our present position is a manifest proof of our incompetency to govern; and our past failures make it evident, that any future effort, with the same means, would be as useless. The world is diseased, and it requires a world's remedy.