ON MARRIAGE.

MARRIAGE is the legitimate union of the sexes. God made male and female, not only of man, but of all animals, fowls, fishes, and, as stated, every thing that creepeth upon the earth; and endued them with organs and power to propagate their own species. He also endued the herbs, plants, flowers, trees, grasses, and all the vegetable kingdom with fecundity, whose seed (as expressed in the Scriptures) should be in itself. Thus everything in the Animal and Vegetable Kingdoms was prepared to propagate, increase and perpetuate its own species; that principle, and the organs and media necessary for its development, have continued intact from the commencement up to the present time; and it is a fact that all life in this creation, animal or vegetable, possesses the inherent power within itself to fully maintain and perpetuate its own species. This principle applies to the lower as well as to the higher grades of creation. The most repulsive animal and venomous reptile possess this power, as well as those that are the most refined, symmetrical, beautiful or intellectual; and the most noxious and poisonous weeds or plants possess this fecundity, in common with the most lovely, sweet, nutritive, aromatic, or life-sustaining species. So that this grand, life-giving, preserving and perpetuating power exists among all life, whether vegetable or animal.

There are certain laws or principles regulating all these operations. The animals mingle together by their natural impulses and instincts, without any moral law or code to regulate their sexual intercourse or associations; and provision having been made for the plants, herbs and flowers to have the seed, as expressed, within themselves, they are also without any law, other than the natural law which was implanted in the originals, which law has continued throughout all time; and impelled by which the plant struggles for its perpetuity an existence as much as do the members of the animal creation.

Man stands at the head of creation. God gave unto him dominion over the fish of the sea, the fowls of the air, the beasts of the field, and over every creeping the thing that creepeth upon the face of the earth. He is lord of all. We are told also that man became a living soul. We are further told that “the body and the spirit is the soul of man;" he is therefore a compound being and has a dual capacity—has both a spiritual and fleshly or temporal existence, and, of course, occupies a more exalted sphere than that of the animal or vegetable creations.

Pertaining to the flesh, his faculties, sympathies, instincts, fecundity, organs, and powers of propagation are similar, in many respects, to those of the animal world. A command was given to him to be fruitful and multiply, and replenish the earth. All other animals, possessing like powers of fecundity, are under no oral or written law in relation to the propagation of their species, other than what may be termed the law of nature, implanted by the Almighty and inherent in themselves, which law, attraction, affinity, or impulse alone leads to the propagation of their kind. In this respect, man occupies a different position from that of all other created life. In addition to his natural impulses, instincts and sympathies, a law is given to him, commanding him to be fruitful and multiply, and to replenish the earth; and to so far replenish it that he, as the head of creation, possessing a superior intelligence, may so increase, spread and grow, that according to the eternal fitness of things he may not only have, but also retain, the dominion over all created beings, as at first contemplated by his and their Creator. This command was given to Adam and Eve, before the Fall, whilst they were in the Garden of Eden, as an eternal law, emanating from the Almighty. But when man fell, he placed himself in other conditions, both in his relationship to and communication with God, his possession of the Garden of Eden, and his subjecting himself to the penalty of death. Nevertheless, the natural instincts of men, as in animals, have continued through all past time from then until the present, in all ages, among all nations and peoples, extending over the whole earth. Nor has the religious or political condition of men made much difference in regard to the association of the sexes; for while one was a law of God pertaining to the eternal exaltation of the human species, the other arose from the natural impulses connected with the organization of the human family as it has existed in all ages.

The Gospel, when introduced and preached to Adam after the Fall, through the atonement of Jesus Christ, placed him in a position not only to have victory over death, but to have within his reach and to possess the perpetuity, not only of earthly, but of heavenly life; not only of earthly, but also of heavenly dominion; and through the law of that Gospel enabled him (and not him alone, but all his posterity) to obtain, not only his first estate, but a higher exaltation on earth and in the heavens, than he could have enjoyed if he had not fallen; the powers and blessings associated with the atonement being altogether in advance of superior to any enjoyment or privileges that he could have had in his first estate. Hence, he and his partner became the father and mother of lives—lives temporal, lives spiritual, and lives eternal, and were placed in the position to become Gods, yea, the sons and daughters of God, and to the increase and extent of their dominion there was to be no limit; worlds without end. But it became necessary that Adam should obey, observe and keep the law of the Gospel, and it also became necessary that his posterity, who would possess the same exaltation and blessings, should also keep and observe the same law; and if they did not, they could not obtain the blessings of celestial lives and exaltations in the eternal worlds. But, while this was the law pertaining to celestial affairs, man was not deprived of the power, the right, and the privilege, the faculties and instincts of the association of the sexes, nor of the propagation of his own species; and hence, when man had transgressed the law of God and had corrupted himself to such a degree that it is said of him that his thoughts were only evil, and that continually; and when it had become an act of justice with the Almighty, in reference to the unborn spirits, in consequence of the extreme degradation of the human family, to introduce a better race, man possessing the power, while living, to propagate his own species, He could only accomplish and bring about this design by destroying that corrupt race, and appointing a selected and chosen race for the above named purpose.

The law before referred to was the law of the Gospel. When the Gospel is lived up to and enjoyed, its powers and blessings are also enjoyed, pertaining both to time and eternity; but when the law of the Gospel is not lived up to, yet the principle of procreation and the association of the sexes still continues as a principle separate and distinct from that of the Gospel; and the nearer we can approach pure and correct principles, whereby the chastity of the race may be preserved, in our marital relations, the more will our actions be acceptable to our heavenly Father. Hence, it has always been, considered, among all intelligent and right thinking people in the nations, both in a social and political capacity, that it is in the interests of humanity that the marital relations should be sustained, that virtue and chastity should be preserved, and that in proportion as these principles are disregarded has the elevation or degradation of the race been manifested.

Paul, in speaking on this subject, tells us that “marriage is honorable in all, and the bed undefiled," and in another place he says:

"Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared iron; forbidding to marry." 1 Timothy, iv, 1-3.

Whilst in writing to the Corinthians he enters into a lengthy argument on the subject of marriage.*

Statesmen, in different ages, without reference to any particular law of God, have inculcated the principle of marital relations, and in some instances have compelled their peoples to marry; and thus, outside of the more among Jews, Christians, or Pagans, the sanctity of the marital elevated principles of the Gospel law, whether relations has been sacredly guarded and protected.

The Lord has revealed unto us the ancient law, which was revealed to Adam through the Gospel, and which is called the law of Celestial Marriage. This, as before stated, applies only to certain conditions of men, and can only be enjoyed by parties who have obeyed the everlasting Gospel. It is one of the eternal principles associated therewith, uniting mortal and immortal beings by eternal covenants, that will live and endure forever. Outside of this covenant, statesmen have, in many instances, enacted laws sanctioning the plurality of wives, but this, of course, has nothing to do with eternal covenants or eternal relations of man, any more than the monogamic relations have; those covenants only having a reference to time, and not to eternity; and to such an extent has this principle prevailed that it may almost with propriety be called the normal condition of man. But with regard to the law of Celestial Marriage, there are certain safeguards thrown around it, as there always were, and those safeguards are, and always were, in the hands of the proper authorities and Priesthood, delegated by God to man for the protection and preservation and right use of this most important, sacred, exalting and eternal ceremony or covenant. These things are clearly defined in the Revelation on Celestial Marriage, and can rightly only be enjoyed and participated in by such as are considered worthy, according to the

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*See 1 Corinthians, vii, 1–16.

laws, rites, privileges and immunities connected therewith. But while this is the case in relation to this everlasting covenant, men and women do now, outside of this arrangement, possess the same instincts, affinities, passions, fecundity and powers of procreation as they have done in other ages and at other times; for, as before stated, this is one of those natural laws and instincts which God has placed in the human system. It therefore has become and is a question of what shall be done with those who do not fulfil the obligations of the Gospel, and are not prepared to assume the responsibilities and obligations connected therewith. Is the order of God to be violated? Are the barriers placed around this sacred institution to be broken down and trampled under foot? And are unworthy characters who do not fulfil the requirements of the Gospel to have conferred upon them the blessings of eternal lives, of thrones, and powers, and principalities in the Celestial Kingdom of God? We emphatically answer, No!

On the other hand, are men and women, who, while nothing immoral can be laid to their charge, and who are considered worthy of a standing in the Church, but who may be thoughtless, careless and indifferent in regard to many religious matters, and who either do not comprehend the Gospel, or who do not appreciate the privileges conferred by the Celestial Law of Marriage connected therewith—are they, while they cannot enjoy the greater privileges of the Gospel, to be deprived of the privileges and blessings arising from the marital relations, and of the proper exercise of the impulses and instincts of nature? We as emphatically answer, No! There ought to be placed within the reach of the young of both sexes a full and fair opportunity of correctly fulfilling the perpetuation of their species, free and untrammelled, leaving it for themselves to embrace or reject the higher or more exalted law, as all men are left free to receive or reject the Gospel; thus preserving the free agency of man in this as in all other things. While the parties themselves do not take a course to embrace and enjoy the higher privileges of the Gospel, it is not for us to throw barriers in their way, but to encourage, by all possible means, our youth to enter into such marital relations as they are capable or worthy of enjoying, leaving it for them in the future to receive or reject the fulness of the Gospel; and thus preserve the virtue, chastity, and purity of our youth.

Before the Law of Celestial Marriage was given, Joseph Smith gave instructions relative to the marital relations, as contained in the Book of Doctrine and Covenants, wherein he enjoins chastity, virtue and an adherence to the covenants entered into between men and women, according to the laws and usages that then existed in the Christian world. But these covenants and arrangements referred only to time, and had no bearing upon or relation to eternal unions. When the revelation pertaining to Celestial Marriage was given, that revelation superseded everything else that had previously been practised among the Saints, and thoroughly defined the relations of the sexes to each other pertaining both to time and eternity. JOHN TAYLOR.

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The following is a matter of counsel and expediency under the existing state of things, in view of the situation of persons who are not prepared to fully comply with the requirements of the Gospel, yet cannot be denied, as above mentioned, the privilege of participating in the marital relations.

The question arises, What shall be done in regard to those persons, who, being members of the Church, are not worthy to enter into those sacred and eternal relations of which we have been speaking? This is probably a question that concerns our civil polity rather than our religion, but we have deemed it worthy of our consideration, and after due deliberation have determined that in cases where recommends cannot be justifiably given for the blessings of the House of the Lord, the parties desiring marriage be united by the Bishop, inasmuch as they are worthy of the recognition of their brethren and sisters and have not forfeited their right to be esteemed members of the Church, though not sufficiently valiant in the cause of righteousness to be deemed altogether worthy of those weightier blessings that belong to the New and Everlasting Covenant. But that holier order to which we have referred is the law of marriage as it exists in its fulness, in its completeness, in the strength and beauty of its purity, without end or change, but eternal as the existence of the soul, abiding forever.

This recommendation, with regard to those who cannot live the higher law, who do not possess much faith, but possess a little faith, is given as a means of purification among some of our youth and others, who, while they are desirous to marry and fulfil the great law of nature and be fruitful and multiply, are not justly and consistently entitled to those blessings which the fulness of the Gospel covenant provides. It has therefore been deemed best by myself and Council, as well as by the Council of the Apostles, under our present circumstances, to place them in the hands of the Bishops, rather than to have them go for the performance of the marriage ceremony to justices of the peace and others, who, in their operations, do not carry the weight of blessing and responsibility which belongs of right to the Priesthood in all its ministrations and labors.

The foregoing ideas and considerations were submitted by me to the Council of the Apostles, and were approved by that body, and have already been read from the manuscript to assemblies of the Priesthood or Saints in Salt Lake City and other places. They are now presented to the presiding authorities in the various Stakes and Wards, that unity of action and concord of feeling may exist on this as on all other subjects in which we, as the servants of the Lord, and all the Saints, are directly concerned.

JOHN TAYLOR

President of the Church of Jesus Christ of Latter-day Saints.