all that comes from soul power. The presiding Intelligence to that order of things and beings to which we belong, is represented as standing among the Intelligences destined to our earth, "and among these there were many of the noble and great ones." And the Presiding Intelligence said: "These I will make my Rulers; for He stood among those that were spirits, and He saw that they were good." "The noble and great ones" are made Rulers; and doubtless the principle here operating in respect of those Intelligences destined to our earth, operates in all worlds and world systems. Some of the "Noble and Great Ones" stand at the head of worlds and groups of worlds, forming Grand Presidencies, in order and gradation based upon their power and appointment. All which is dependent upon their intelligence, their character, their nobility and greatness—measured by their capacity to serve. Each one of such "Rulers"—and each Intelligence, in fact—independent in the sphere in which he is appointed to act, yet acting in harmony, through attainment of the knowledge of Truth, with all other exalted and sanctified souls—these are Gods, or the Rulers in this Universe. These make up David's "congregation of the Mighty," in which God, "More intelligent than them all," standeth and judgeth "among the Gods." (Psalms 82: 1.) And to these, in their several stations, other Intelligences owe loyalty, submission—call it worship if you like; at any rate it must be unshaken loyalty, in order to attain the ends proposed in all "plans of salvation," "gospels," "societies," "kingdoms of God," and the like, in which "plans," "gospels" and the rest, each spirit agreed and covenanted to accept, as also to obey and honor those appointed to direct and bring to pass that which was ordained in the councils of Divine Intelligences. "At the first organization in heaven," said the Prophet, speaking with reference to matters pertaining to our earth, and the probation of spirits upon it in earth-life—"at the first organization in heaven we were all present, and saw the Savior chosen and appointed, and the plan of salvation made, and we sanctioned it." This the meaning of "man [the race] was also in the beginning with God." And as to the "Rulers," "Presidencies"—they are not "Rulers" in the worldly sense of those words. "Government" here, "office" in the "kingdom of God," means opportunity for service, not of mastery. "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you. But whosoever would be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant; even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many." So Joseph Smith: "The powers of heaven can only be controlled upon the principles of righteousness. When men undertake to cover their sins or to gratify their pride or vain ambition or exercise control or dominion or compulsion upon the souls of the children of men in any degree of unrighteousness, the heavens withdraw themselves, the spirit of the Lord is grieved, and when it is withdrawn, amen to the authority of that man. No power or influence can or ought to be maintained by virtue of the Priesthood, only by persuasion, by long suffering, by gentleness, and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul, without hypocrisy, and without guile."

This, the principle of heavenly rule.

MAN'S FREEDOM: Through all that is here set forth as Joseph Smith's doctrines, it will be seen that the free moral agency of man is regarded as a reality. First, the recognition of man, as a spirit, being a self-existent entity—not a created thing; "man [i.e., all men, the race] was in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be." Then second, "All truth is independent in that sphere in which God has placed it, to act for itself, as all Intelligence also, otherwise there is no existence. Behold, here is the agency of man, and here is the condemnation of man, because that which was from the beginning is plainly manifest unto them, and they receive not the light. And every man, whose spirit receiveth not the light, is under condemnation, for man is spirit."

The fact of free moral agency runs through all the Prophet's revelations in similar spirit. Indeed, in one scripture he represents the chief sin of Lucifer as being an attempt to "destroy the agency of man;" and for which he was driven forth from heaven. The effect of these two doctrines, the recognition of the spirit of man as an eternal being, and his being a free moral agent, is tremendous in accounting for things. Elsewhere, contrasting this view of things with some modern Christian views, I have said: "As matters now stand, the usually accepted Christian doctrine on the matter of man's origin is that God of His free-will created men. That they are as He would have them, since in His act of creation He could have had them different if He had so minded. Then why should He—being infinitely wise and infinitely powerful, and infinitely good—for so the creeds represent Him—why should He create by mere act of volition, beings such as men are, not only capable of, but prone to, moral Evil? Which, in the last analysis of things, in spite of all special pleadings to the contrary, leaves responsibility for moral Evil with God? God's creative acts culminating thus, the next pertinent questions are: Then what of the decreed purpose of God to punish moral Evil? And what of the much-vaunted justice of God in that punishment? Wherein lies the just responsibility of man if he was so created as to love Evil and to follow it?" It is revolting to reason, as it is shocking to piety, to think that God, of His own free will, created some men, not only inclined to wickedness, but desperately so inclined; while others He, of His own volition, created with dispositions naturally inclined toward goodness. In like manner stands it with man in relation to his inclination to faith, and to unbelief; and yet, under the orthodox belief all are included under one law for judgment!

On the other hand, under the conception of the existence of independent, uncreated, self-existent Intelligences, who by the inherent nature of them are of various degrees of intelligence, doubtless differing from each other in many ways, yet alike in their eternity and their freedom; with God standing in the midst of them, "more intelligent than them all," and proposing the betterment of their condition—progress to higher levels of being, and power through change—under this conception of things, how stand matters? Why, ever present through all changes, through all the processes of betterment, is the self-existent entity of the "Intelligence" with the tremendous fact of his consciousness and his moral freedom, and his indestructibility—he has his choice of moving upward or downward in every estate he occupies; often defeating, for a time, at least, even the benevolent purposes of God respecting him, through his own perverseness; he passes through dire experiences, suffers terribly, yet learns by what he suffers, so that his very suffering becomes a means to his improvement; he learns swiftly or slowly, according to the inherent nature of him, obedience to law; he learns that "that which is governed by law is also preserved by law, and perfected and sanctified by the same; and that which breaketh the law and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, cannot be sanctified by law, neither by mercy, justice nor judgment. Therefore they must remain filthy still." This conception of things relieves God of the responsibility for the nature and status of intelligences in all stages of their development; their inherent nature and their volition makes them primarily what they are, and this nature they may