History of the Church of Jesus Christ of Latter-day Saints, Volume 2
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Title: History of the Church of Jesus Christ of Latter-day Saints, Volume 2
Creator: Church of Jesus Christ of Latter-day Saints
Author: Jr. Joseph Smith
Editor: B. H. Roberts
Release date: October 24, 2014 [eBook #47192]
Most recently updated: October 24, 2024
Language: English
Other information and formats: www.gutenberg.org/ebooks/47192
Credits: Produced by Mormon Texts Project (MormonTextsProject.org)
*** START OF THE PROJECT GUTENBERG EBOOK HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS, VOLUME 2 ***
HISTORY
OF THE
CHURCH OF JESUS CHRIST
OF
LATTER-DAY SAINTS
Period I.
History of Joseph Smith, the Prophet.
By Himself.
Volume II.
An Introduction and Notes
By
B. H. Roberts.
Published by the Church
Deseret News,
Salt Lake City, Utah.
1904.
Table of Contents.
Volume II.
Introduction.
Summary Review of Volume One.
The Expedition of Zion's Camp.
First Educational Movement of the Church.
Organization of the Foreign Ministry.
Restoration of the Keys for the Gathering of Israel.
The Spirit of Gathering on the Jews.
Elijah's Mission.
Calamitous Events.
Chapter I.
The Year Eighteen Hundred and Thirty-Four--Affairs in Zion and Kirtland.
Condition of the Saints in Missouri.
Excommunication of Wesley Hurlburt.
Mob Threats at Kirtland.
A Prayer.
Efforts of Sectarian Priests Against Restoration of Exiles.
The Elders of the Church in Kirtland, to their Brethren Abroad.
Prayer of the First Presidency.
Preparations for Returning Exiles to Zion.
Conference of High Priests and Elders at New Portage.
Order in Ancient Councils.
Responsibility of Those who Sit in Judgment.
The Prophet's Predicted Triumph.
Trial of Martin Harris.
Trial of Leonard Rich.
Chapter II.
Organization of the High Council--First Cases Before the Council.
Minutes of the Organization of the High Council of the Church.
Supplementary Proceedings in the Organization of the High Council.
{IV} First case before the High Council.
Letter from Ezra Thayer to the President of the High Council.
Minutes of the High Council.
Chapter III.
The Cause and Object of the Jackson County Persecution--The Prophet's
Mission Through Western New York.
Revelation.
Arrival of Delegation from the Church in Missouri.
Minutes of Council Meeting.
The Prophet Seeks Volunteer to Redeem Zion.
Cheering Words.
Letter from John. F. Boynton from Saco, Maine.
Incidents in the Prophet's Journey Through Western New York.
The Conference at Avon, Livingston County, New York.
Chapter IV.
Trial and Conviction of Hurlburt--Efforts in Behalf of the Redemption
of Zion--Dissolution of the United Order of Zion and Kirtland.
The Whipping of Ira J. Willis.
The Trial of "Doctor" Hurlburt for Threatening the Prophet's life.
Minutes of Council.
Special Prayer.
Letter from Presidency to Orson Hyde.
Judgment Against Hurlburt.
Dissolution of the United Order in Kirtland.
Deliverance of Zion Considered.
An Assault Thwarted by the Spirit.
An Occasion of Prayer and Blessing.
Minutes of Conference.
Return of Prophet and Party to Kirtland.
Revelation to Joseph Smith, Jun., Concerning the Order of the Church
for the Benefit of the Poor.
Chapter V.
Zion's Camp--Its Journey From Kirtland to Missouri.
Aid for the Redemption of Zion.
Gathering of Zion's Camp at New Portage.
Letter from W. W. Phelps from Liberty.
Minutes of Conference of the Elders.
{V} Departure of the Prophet from Kirtland for Missouri.
Organization of Zion's Camp.
The March of Zion's Camp.
Incidents in Zion's Camp.
Delegation from Dayton.
The Camp Enters Indiana.
Difficulties Within the Camp.
Spies from the West in the Camp.
Indianapolis Incident.
A Jackson County Spy in Camp.
Precept vs. Example--A Lesson.
A Call to Arms.
Angels Attend the Camp.
Camp Diversions.
Proposition to Divide Jackson County between Saints and the Mob.
Letter from Brethren in Clay County to Daniel Dunklin.
Passage of Camp through Springfield, Illinois.
Arrival at Jacksonville, Illinois.
A Puzzling Religious Service.
The Finding of Zelph.
A Prophecy.
Proposition of Col. Ross.
Report of Luke S. Johnson.
A False Alarm.
Chapter VI.
Zion's Camp in Missouri--Letters of Governor Dunklin and Others.
Letter from Elders in Clay County to Governor Dunklin.
Copy of Letter from Daniel Dunklin to Col. J. Thornton.
Arrival of Camp at Salt River.
Arrival of Hyrum Smith and Lyman Wight.
Messengers Sent to Governor Dunklin.
Letter from Daniel Dunklin to W. W. Phelps et. al.
Letter from John F. Ryland to A. S. Gilbert.
Departure of Camp from Salt River.
Reproof of Williams and Orton Enemies Eluded.
Letter from Elders to Judge Ryland.
Letter from the Elders to Messrs. Doniphan and Atchison.
Chapter VII.
Zion's Camp in Missouri--Efforts at Arbitration--The Word of the Lord.
Gov. Dunklin Refuses to Reinstate Saints on their Lands.
Arrival of Bishop Partridge in Camp.
{VI} The Camp Crosses Grand River.
Martin Harris Trifles with a Promise of God.
Important Meeting at Liberty Court House.
Proposition of the People of Jackson County to the Mormons.
Stirring Incidents at the Liberty Meeting.
Answer of the Mormons to the Proposition of the People of Jackson
County.
Reflections on the Jackson County Proposition.
A Mobber's Threat and God's Vengeance.
Incidents of Insubordination in the Camp.
The Prophet's Illness.
The Prophet's Anxiety for the Safety of the Camp.
Threats of the Mob.
A Timely Storm.
Care of Arms During the Storm.
The Visit of Col. Sconce to the Camp.
Cholera Breaks Out in the Camp.
Letter from Brethren in Clay County to Committee of the Jackson Mob.
Visit of Clay County Sheriff to the Camp.
Revelation given on Fishing River, Missouri, June 22, 1834.
Chapter VIII.
Zion's Camp Disbanded--An Appeal.
Reply of Brethren to Committee of the Jackson Mob.
Cholera in the Camp.
Zion's Camp Disbanded.
Letter from the Prophet to Messrs. Thornton, Doniphan and Atchison.
Fear of the Cholera.
First Victims of the Cholera.
Letter from the Elders to Governor Dunklin.
Death of Algernon Sidney Gilbert.
Letter from Chairman of Jackson Mob Committee to Amos Reese.
List of the Victims of Cholera.
The Prophet in the Goodly Land.
Gillium's Communication.
Proposition of the Mormons.
Organization of the High Council in Missouri.
Members of the Camp Discharged.
Instructions to the High Council.
The Missouri Presidency and High Council.
Blessings.
Sundry Items Determined by the High Council.
An Appeal.
{VII}
Chapter IX.
Return of the Prophet to Kirtland--Sundry Events in Missouri.
The Prophets Return to Kirtland.
Letters from John Corrill to Samuel C. Owens, Esq., and Col. Thos.
Pitcher.
Assembling of the High Council in Missouri.
The Counsel of David Whitmer.
Proposition of W. W. Phelps.
Charges Against Samuel Brown.
Letter of Appointment to the Elders.
Arrival of the Prophet in Kirtland.
Charges Against the Hulet Branch.
Testimony Against the Hulet Branch.
Decision of the Council in the Hulet Branch Case.
Elders Sent Forth to Preach.
The Case of William Batson.
Chapter X.
Charges Against the Prophet on his Return From Zion's Camp
Expedition--Trial of Elder Sylvester Smith.
Minutes of a Council Held at Kirtland, August 11, 1834.
The Prophet Reports His Vindication to the Elders in Missouri.
The Plague of Cholera in Cleveland.
Affairs in Missouri--Hulet Branch Troubles.
Charge Against Lyman Wight.
Resolutions of Vindication.
Sylvester Smith Refuses to Accept the Decision of the Council.
Formal Trial of Sylvester Smith.
Chapter XI.
A Moment's Peace--Council Meetings in Ohio and Missouri.
Temporary Peace.
The Prophet as Foreman.
Message to William Cherry.
Covenant of Edmund Bosley.
Minutes of a Conference of Elders at New Portage, Ohio, held Sept. 8,
1834.
Letter Written according to Instructions of Conference to Joseph B.
Bosworth.
Extracts from the Minutes of the High Council of Zion, Assembled in
Clay County, Sept. 10, 1834.
Minutes of High Council at Kirtland, Sept. 24, 1834.
{VIII}
Chapter XII.
Change in Church Periodicals--The Covenant of Tithing--Close of the
Year 1834.
"Messenger and Advocate" Founded.
The Prophet's Labors in Michigan.
Preparation of the School of the Elders.
Strenuous Life of the Prophet.
Letter Sent to George Jones, Brownhelm, Ohio, by Orders of the High
Council.
Revelation given November 25, 1834.
Letter from Hon. J. T. V. Thompson to W. W. Phelps.
Governor's Message to the Jackson People.
Minutes of Council Meeting Held at Kirtland, Nov. 28th.
Letter from Alvah L. Tippets to the Prophet.
The Covenant of Tithing.
A Prayer.
A Prophecy.
School at Kirtland for the Elders.
Oliver Cowdery Ordained an Assistant President.
Thanks to Governor Dunklin.
Revived Hopes.
Letter from W. W. Phelps to Esquire Thompson.
Thompson and Atchison Promise Assistance.
Chapter XIII.
The Lectures on Faith--Twelve Apostles Chosen and Ordained.
The Lectures on Theology.
Brethren Moving West Halted at Kirtland.
Minutes of the Meeting at which the Twelve Apostles were Chosen,
Ordained and Instructed.
Names of Zion's Camp.
Women in Zion's Camp.
Children in Zion's Camp.
Apostolic Charge given by Oliver Cowdery to Parley P. Pratt.
General Charge to the Twelve.
Important Item of Instruction to the Twelve.
Report of the Kirtland School.
Chapter XIII--2. [1]
The Organization of the Seventies--Blessing of the Faithful Elders and
Saints.
The Calling of Seventies.
Names of President and Members of First Quorum of Seventies.
The Prophet's Remarks on the Sacrament.
More Ordinations.
The Blessing of those who Assisted in Building the House of the Lord at
Kirtland.
{IX}
Chapter XIV.
The Great Revelation on Priesthood.
Minutes of a Meeting on the Twelve.
Revelation on Priesthood.
Chapter XV.
The First Mission of the Twelve.
Close of the Elders' School.
Public Discussion at Huntsburg.
Minutes of Conference held at Freedom, N.Y.
Minutes of Conference of the Twelve and the Seventy.
Meeting of the Twelve.
Minutes of a General Council of the Priesthood.
Items of Instruction to the Twelve and the Seventy.
The First Mission of the Twelve.
The Conference at Freedom.
Chapter XVI.
Progress of Affairs at Kirtland--Discovery of the Book of Abraham.
Change of Editors for the "Messenger and Advocate."
The "Northern Times."
Minutes of Conference held at New Portage, June 6th.
Instructions of the Prophet to the Elders and Saints in Missouri.
Letter from Thomas Shaw to the "Saints of the Most High."
The Mission of Mr. Hewitt.
Letter of W. W. Phelps to the Rev. Mr. Hewitt.
The Indifference of Mr. Hewitt.
Subscriptions for the Temple.
Conference in Canada.
Michael H. Chandler and the Egyptian Mummies.
The Case of Michael H. Barton.
The Writings of Abraham and Joseph.
Edmund Bosley Tried for Breaking Covenant.
Chapter XVII.
Sundry Council Meetings in Vermont, Ohio, and New York.
Minutes of the Vermont Conference.
The Prophet at Work on the Book of Abraham.
{X} Minutes of the High Council at Kirtland.
Minutes of the Massachusetts Conference.
Blessing the "Sons of Zion."
Minutes of the High Council.
Chapter XVIII.
The Book of Doctrine and Covenants Presented to the General Assembly of
the Priesthood and the Church.
Testimony of the Twelve Apostles to the Truth of the Book of Doctrine
and Covenants.
Article on Marriage.
Of Government and Laws in General.
Chapter XIX.
The Prophet's Return from Michigan to Kirtland--His Address to the
Elders of the Church.
Minutes of the High Council at Kirtland--trial of Almon W. Babbitt.
Conference at Saco, Maine.
Return of the Prophet to Kirtland.
John E. Page.
Conference at Farmington, Maine.
The Prophet's Letter to the Elders.
Chapter XX.
Sundry Affairs at Kirtland--The Pledge to Redeem Zion.
Conference at New Portage.
Provisions Made for Remunerating the Patriarch.
Oliver Cowdery Appointed Church Recorder.
Agents for the "Literary Firm" of the Church Appointed.
The Trial of Elder Henry Green--Sidney Rigdon, Oliver Cowdery and
Frederick G. Williams, Presiding.
Minutes of a High Council held in Kirtland, Sept. 19, 1835--Trial of
Elder Jared Carter.
The Prophet Seeks for Blessings.
Delight of the Prophet in Being Honest.
Rejoicing with Brethren Bound for Zion.
Covenant to work for the Redemption.
Chapter XXI.
Incidents From the Prophet's Experience in Kirtland and Vicinity.
Return of the Twelve.
Minutes of the High Council at Kirtland--Trial of Gladden Bishop.
{XI} The Authority to which the Twelve are Amendable.
Trial of Lorenzo L. Lewis.
Trial of Elder Allen Avery.
The Prophet on the Part of the Accused.
The Prophet Learns the Principles of Astronomy as Understood by Abraham.
Charges Against the Goulds.
The Prophet's Journey with John Corrill.
The Prophet's Meeting with the Twelve.
A Timely Loan.
Illness of Joseph Smith, Sen.
The Prophet's Blessing on Bishop Whitney.
Translation of the Writings of Abraham Begun.
The Prophet's Care of his Father.
Baptism of Ebenezer Robinson.
The Book of Abraham.
Prayer for Special Blessings.
Meeting in Kirtland.
Trial of Samuel H. Smith for Neglect of Military Duty.
A Prayer and Promise.
Warren Parrish Becomes the Prophet's Scribe.
Trial of David Elliot.
The Visit of Bishop Whitney's Parents to the Prophet.
Of Debates in Council.
Hopes for Zion's Redemption.
Disorder in a Council Meeting.
A Methodist's Inquiry into Conditions at Kirtland.
William Smith's Self-justification.
Hyrum Smith as Peacemaker.
The Rebellion of William Smith.
Visit to Shadrach Roundy.
Chapter XXII.
The Ministry of the Prophet in Kirtland.
Reproof of Reynolds Cahoon.
Revelation.
School for the Elders Opened.
Revelation.
Revelation to the Twelve.
Object of the Elder's School.
Inquiries about the Revelation to the Twelve.
Reflections on the Nature of Prophets.
Isaac Morley and Edward Partridge Commended.
Revelation.
The Case of Isaac Hill.
Labors of the Prophet with the Erring.
Case of Mary Whitcher.
Josuah, the Jewish Minister.
The Doctrine of "Joshua, the Jewish Minister."
Additional Views of Joshua.
Matthias not Joshua.
Matthias Dismissed by the Prophet.
The Prophet's Meeting with the Twelve.
The Prophet's Remarks to the Twelve.
{XII}
Chapter XXIII.
The Ministry of the Prophet in Kirtland.
The Visit of Mr. Messenger.
Revelation to Warren Parrish.
Inquiries by Erastus Holmes.
The Case of Harvey Whitlock.
Harvey Whitlock's Letter.
Letter from the Prophet to Harvey Whitlock.
Revelation to Harvey Whitlock.
Council Concerning Brethren Going to Missouri.
The word of the Lord as to Mr. Holmes' Baptism.
Minutes of a Council Meeting at New Portage.
Debate on the Question of Miracles.
Translating the Egyptian Record.
Return of Oliver Cowdery from New York.
Arrangement for Studying Hebrew.
Case of Andrew Jackson Squires.
The Marriage of Newel Knight.
Translating the Egyptian Record.
The Case of Josiah Clark.
Preaching of Morley and Partridge.
Chapter XXIV.
Miscellaneous Labors of the Prophet in Kirtland.
Insolent Treatment of the Prophet.
Marriage of Warren Parrish.
Financial Transactions.
Conversation on Religion.
The Matter of Postage.
Letter from the Prophet to the "Messenger and Advocate."
An Unruly Member.
Kindness of the Saints to the Prophet.
Gratitude of the Prophet.
Healing of Angeline Works.
Fire in the Kirtland Board Kiln.
The Prophet's Blessing on Leonard Rich.
The Prophet Reproves a Young Lady.
Debate at William Smith's.
Experience of Elders Whitmer and Williams.
Marriage in Kirtland.
Precautions Against Incendiaries.
Chapter XXV.
The Troubles of Orson Hyde and William Smith--The Book of
Abraham--Close of the Year.
The Complaints of Orson Hyde.
Visit of Elders M'Lellin, Young and Carter with the Prophet.
{XIII} The Prophet Assaulted by William Smith.
Orson Hyde's Letter of Complaint.
Reconciliation of Orson Hyde with the Prophet.
Charge to Elder Cahoon to Sustain the Twelve.
Sorrow of Father and Mother Smith over William Smith's Difficulty.
The Sympathy Between the Prophet and his Brother Hyrum.
William Smith's Letter to the Prophet.
Letter of the Prophet to his Brother William.
Desire of the Prophet for William's Salvation.
Sundry Prayers of the Prophet for the Welfare of Various Brethren.
The Prophet's Christmas at Home.
The Prophet's Renewal of the Study of Hebrew.
Revelation Given to Lyman Sherman Dec. 26, 1835.
Sunday Services.
Trifling Visitors.
Arraignment of Almon W. Babbitt.
First Report of the Seventies.
Charges Against Elder William Smith.
Patriarchal Blessing Meeting.
Hebrew Studies.
Questions of the Twelve Concerning Trial of William Smith.
An Account of the Book of Abraham.
Tone of the American Press Toward the Prophet.
Heathen Temple on Lake Erie.
Chapter XXVI.
Opening of the Year 1836--The American Indians--Special Council Meeting
in Kirtland.
Reflections of the Prophet.
Reconciliation of the Prophet and his Brother William.
Settlement of William Smith's Case before the Council.
Preparation for the Hebrew School.
A Difference Between the Prophet and Orson Pratt.
A New Teacher for Hebrew Class Employed.
Vacancies in the High Council Filled.
The Gathering of Israel and The American Indians.
Policy of the Government of the United States Respecting the Indians.
President Andrew Jackson's Views on the Policy of the General
Government with Reference to the Indians.
Hopes of the Prophet in Behalf of the Indians.
A Feast at Bishops Whitney's.
Progress of Work on Kirtland Temple.
Bishop Whitney's Unique Invitation to the Prophet.
{XIV} Visit of Alva Beaman to the Prophet.
Preparations for the Solemn Assembly.
Vinson Knight Ordained into Kirtland Bishopric.
Vacancies in the Kirtland High Council Filled.
Vacancies Filled in the High Council of Zion.
Sidney Rigdon's Ailment.
The Prophet's Joy.
The Coming of Prof. Seixas.
Rules and Regulations to be Observed in the House of the Lord in
Kirtland.
Return of Oliver Cowdery from Columbus, Ohio.
The Council Meeting in the Kirtland Temple.
Minutes of a Priesthood Meeting held in Kirtland Temple, January 15,
1836.
Chapter XXVII.
Reconciliation of the First Presidency and Twelve Apostles--Pentecostal
Times in Kirtland.
Special Council Meeting with the Twelve.
Testimonies of Presidency and Twelve.
Marriage and Sacrament.
Progress in Study of Hebrew.
Form of Marriage Certificate.
Marriage of J. F. Boynton.
The Marriage Feast.
J. W. Olived and the Prophet.
Washing and Anointing in Kirtland Temple.
The Prophet Blessed to Lead Israel in the Last Days.
The Prophet's Vision of the Celestial Kingdom.
Alvin Smith.
Revelation.
The Salvation of Children.
The Prophet's Vision of the Twelve.
Ministration of Angels.
High Councils of Zion and Kirtland Anointed.
Further Visions and Revelations.
Anointing the Twelve and Seventy.
Blessing of the Lord's Anointed.
Letter from Daniel Dunklin to W. W. Phelps et al.
Doubts of Alva Beaman.
Continuation of Spiritual Meetings.
Illness of Warren Parrish.
Arrival of Prof. Seixas.
Continuation of Ministrations and Visions.
The Prophet Feasts his Father's Family.
Resolutions.
Anointing the Seventy.
{XV}
Chapter XXVIII.
The Prophet's Ministry and Studies in Kirtland.
Further Arrangements for the Study of Hebrew.
The Gathering of Israel.
Names for the Second Quorum of Seventy.
Arrangements of Quorums to Receive Spiritual Blessings.
Visions in the Kirtland Temple.
Warren Parrish Resumes his Duty as Scribe.
Hyrum Smith Meets with an Accident.
Remarks of the Prophet on Those Unworthy of the Ministry.
The Prophet's Draft of Resolutions.
Action of the Twelve on Resolutions Governing Ordinations.
The Faith and Confidence of the Seventy.
Progress in the Study of Hebrew.
Action of the Kirtland High Council on the Resolutions on Ordinations.
The Prophet's Regard for Professor Seixas.
The Varied Activities of the Prophet.
Action of the First Presidency on the Resolutions on Ordinations.
The Selection of Men for the Ministry.
Respectful Inquiries about the work.
The Manliness of Elder Morey.
Misunderstanding Over Sale of Bibles.
Final Action on Resolutions on Ordinations and Licenses.
Resolutions on Ordinations and Licences.
The Board Kiln again Fired.
Further Arrangements of Hebrew Classes.
The Prophet's Reflections on Intemperance.
Removal of the Presidency and Twelve to Zion Contemplated.
The Temple Choir.
Death of Susan Johnson.
Withdrawal of Objections to Resolutions on Ordinations.
Elders Obtain from the Courts Licences to Perform Marriages.
Chapter XXIX.
Dedication of the Kirtland Temple--Spiritual Manifestations.
Gathering of Saints to the Dedication.
Number at the First Meeting.
{XVI} Arrangement of the Assembly.
Elder Rigdon's Discourse.
Remarks on Revelation.
The Consequence of Rejecting Present Revelation.
Joseph Smith, Jun., Sustained as the Prophet and Seer of the Church.
Presidency of Church and Twelve Apostles Sustained as Prophets, Seers
and Revelators.
The Seventies Sustained as Apostles and Special Witnesses.
High Councils and Bishoprics Sustained.
Presidency of Elders' Quorum Sustained.
The Presidents of the Quorum of the Lesser Priesthood Sustained.
The Prophet's Promise and Prediction.
Dedicatory Prayer.
Dedication of the Temple Accepted by the Priesthood and the Saints.
The Lord's Supper and Testimonies.
Spiritual Manifestations in the Kirtland Temple.
Chapter XXX.
The Ordinance of Washing of Feet--Visions in the Kirtland Temple--The
Prophet on Abolition.
Seeking the Word and Will of the Lord.
The Washing of Feet.
Continuance of the Ordinance of Feet Washing.
The Prophet's Instruction to the Elders Engaged in the Ministry.
The Day--March 30th--a Pentecost.
The Second Day of Dedicatory Services.
Confession of Leman Copley to Bearing False Witness.
The Prophet and Oliver Cowdery Appointed to Raise Money for the
Redemption of Zion.
Vision Manifested to Joseph the Seer and Oliver Cowdery.
Leading Elders Return to Zion, Missouri.
The Prophet's Views on Abolition.
Chapter XXXI.
Prediction of the Prophet's Grandparents--Agitation for the Removal of
the Saints from Clay County, Missouri.
Labors of Elder Heber C. Kimball.
Dealing with Sundry Transgressors.
{XVII} Arrival of the Prophet's Relatives in Kirtland.
Death of the Prophets Grandmother.
Case of Charles Kelley.
Letter from W. W. Phelps to the Brethren in Kirtland.
Case of Preserved Harris and Isaac McWithy.
Departure of the Patriarch and John Smith on a Mission.
Letter of Warren Parrish from Tennessee.
Minutes of a Public Meeting at Liberty, Mo.
Report.
Minutes of a Public Meeting of the Saints in Clay County, Mo., held
to Consider the Proposition of the Citizens of Clay County that the
Latter-day Saints Move into another part of the State.
Minutes of second Meeting of Citizens of Clay Co.
Letter from the Brethren of Kirtland to the Brethren in Missouri.
Letter to John Thornton, Esq., et al. from Joseph Smith, Jun., et al.
Letter from Daniel Dunklin to the Saints in Mo.
Chapter XXXII.
The Prophet's Mission--Labors in Massachusetts--The Organization of the
Kirtland Safety Society.
Departure of the Prophet from Kirtland.
A Steamboat Race.
The Great Fire in New York City.
Arrival of the Prophet's Party in Salem, Mass.
Reflections of the Prophet on Religious Intolerance.
Revelation given in Salem, Mass., August 6, 1836.
Success of the Ministry.
Labors of the Patriarch Joseph Smith, Sen.
Movements of the Saints in Missouri.
Organization of Kirtland Safety Society.
Licenses.
Organization of Caldwell County.
Minutes of a Conference held in the House of the Lord at Kirtland on
the 22nd of December, 1836.
Baptism of Doctor Richard.
Minutes of a Meeting of the Members of the "Kirtland Safety Society."
The Prophet's Remarks on the Kirtland Safety Society Company.
{XVIII}
Chapter XXXIII.
Meetings of the Quorums of Priesthood in the Kirtland Temple--The
Prophet's Instructions on Priesthood.
The Arrangements for Classes and Meetings in Kirtland Temple.
Gathering of Saints in Missouri.
Firm of Cowdery and Co. Dissolved.
Notice of a Solemn Assembly.
Washing of Feet.
Regulation of the Seventies.
The Prophet on the Subject of Priesthood.
The High Priests.
Bishops.
The Dignity of the Lesser Officers.
Necessity for Occasional Reproofs.
Pecuniary Embarrassments of the Presidency.
Remarks of Hyrum Smith.
Oliver Cowdery's Instruction to Elders.
Sidney Rigdon's Remarks on Church Debts.
The Sacrament, Use of Water in.
Chapter XXXIV.
Affairs in Zion--Apostasy at Kirtland--Appointment of the British
Mission--Its Departure for England.
Minutes of High Council at Far West.
Charges Against Lyman Wight.
Complaint against J. M. Patten.
Case of John Patten.
James Emmett Disfellowshiped.
Actions in Relation to the Word of Wisdom.
Literary Firm Sustained.
Minutes of a High Council held in the Lord's House, in Kirtland.
Transfer of the "Messenger and Advocate."
Conditions in Kirtland.
The British Mission Projected.
Licenses.
Church Conference in Upper Canada.
Minutes of a High Council Meeting in Missouri.
The Prophet's Instructions to the British Missionaries.
Willard Richards Added to the British Mission.
Illness of the Prophet.
Employment of Supplementary Means for Healing the Sick.
Dastardly Suggestions of Apostates.
Progress of the British Mission.
Arrival of British Mission in New York.
Kindness of Elijah Fordham.
Warning to New York Ministers, Departure for England.
{XIX}
Chapter XXXV.
Financial Conditions in Various Nations--Progress of the British
Mission--Conferences at Far West and Kirtland.
Extract of Letter from W. W. Phelps to the Brethren in Kirtland.
The Prophet Resigns His Office in the "Safety Society."
Status of Various Nations.
Landing of the British Mission.
"Truth Will Prevail."
Kindness of Rev. James Fielding.
Revelation to Thomas B. Marsh Concerning the Twelve.
Baptism of Albert P. Rockwood.
Progress of the British Mission.
Vexations Law Suits at Painesville.
Second Start for Canada.
The British Mission Attacked by Evil Spirits.
Spread of the Work in England.
Affairs at Far West.
Opening of the Work in Bedford.
First Confirmation in England.
Affairs in Far West--Building the Lord's House.
Goodson's Violation of Instructions.
The "Elder's Journal."
Confirmation at Preston.
The Work in Walkerfold.
The Failure of Mr. Matthews.
Charles C. Rich Made President of High Priests in Missouri.
Opening in the Fox Islands.
Caution.
The Alston Branch.
The Prophet's Work in Canada.
Greeting of President Joseph Smith to John Corrill and the Whole Church
in Zion.
Minutes of Conference in Committee of the Whole Church at Kirtland,
Sunday, Sept. 23, 1837.
Announcement Concerning Oliver Cowdery.
Revelation Making Known the Transgression of John Whitmer and William
W. Phelps.
Minutes of a Meeting in the Kirtland Temple.
Chapter XXXVI.
The Gathering Saints--Increase in the Number of Stakes
Contemplated--Councils in Zion and Kirtland--Close of the Volume.
Bishop's Agent Appointed.
The Church Recorder.
The Bishop's Memorial.
The Prophet on the Gathering.
Other Stakes of Zion to be Appointed.
Arrangements for Preaching the Gospel.
{XX} Greeting from Bishop of Kirtland and Counselors to Saints
Scattered Abroad.
The Voice of Warning.
The Prophet's Departure for Missouri.
President of the High Council Elected.
Death of Hyrum Smith's Wife.
Minutes of High Council.
Twenty-two Disfellowshiped.
Minutes of High Council.
Confessions.
Norris Brewster.
More Confessions.
Action Against Loungers.
The Egyptian Records.
Arrival of the Prophet at Far West.
The Settlement of Difficulties.
Minutes of High Council at Kirtland.
Minutes of Conference at Far West, Mo., Nov. 7, 1837.
Minutes of High Council at Kirtland.
Reuben Hedlock Chosen President of Elders.
Excommunication of Roger Orton.
A Question of Compensation.
Various Appointments.
Bishop Partridge's Report.
Apostasy in Kirtland.
Last Paper Printed in Kirtland.
The Work in England.
Progress of the British Mission.
Flight of Brigham Young from Kirtland.
Close of the Year 1837.
Footnotes
[1] By typographical error there are two chapters numbered xiii.
{XXI}
INTRODUCTION TO VOLUME II
_Summary Review of Volume One_.
The events which make up the first volume of the History of the Church
moved forward from the back ground of successive dispensations of the
Gospel which preceded the Dispensation of the Fullness of Times. That
volume covered the period from the birth of the Prophet Joseph Smith,
1805, to the close of the year 1833, and included as its chief events:
the birth of the Prophet; his first vision of the father and the
Son; the coming forth of the Book of Mormon; the organization of the
Church, April 6th, 1830; the mission to the Lamanites; the gathering
of the people from the state of New York, first to Kirtland, Ohio, and
subsequently the gathering of many of them to Jackson county, Missouri;
the location of the site of the future city of Zion and its temple;
the introduction of the doctrine of consecration and stewardship; the
experience of the Elders of Israel in their movements back and forth
between Kirtland and Zion; the spread of the work throughout the
states of the American Union and Canada; the Prophet's own mission to
the latter place; the founding of the first Church periodical, _The
Evening and Morning Star_; the selection of a number of the revelations
of God for publication under the title, "The Book of Commandments;"
the establishment of the Mercantile and Literary firms of Zion and
Kirtland; the laying of the corner stones of the Kirtland Temple; the
planting of a number of settlements in Jackson county, Missouri; the
awakening jealousy of the old settlers against the more progressive
Saints; the fanning of these flames of jealousy by sectarian priests;
the rise of that religio-political persecution which culminated in the
terrible suffering of the Saints--the destruction of their printing
establishment, the burning of their homes, their final expulsion from
Jackson county; also the negotiations between the Saints and the civil
authorities of the state of Missouri for reinstatement of the exiles
upon their lands. The first volume closed with the narration of these
circumstances of discouragement which befell the Saints in their
efforts to establish Zion in Missouri.
_Summary of Volume Two_.
In this second volume is recorded the arrival of a delegation from
the exiled Saints in Missouri, seeking advice and the word of the
Lord from the Prophet; the organizations of Zion's Camp for the
deliverance {XXII} of Zion; its march from Kirtland to Missouri; its
rich educational experiences; its disbandment and the return of many of
the brethren to Ohio; the establishment of a school for the Elders at
Kirtland, the first educational movement in the Church; the discovery
of the Book of Abraham; the organization of the first, or Kirtland High
Council; the organization of the quorums of the foreign ministry; the
Twelve and the Seventy; the publication of the Doctrine and Covenants;
the completion and dedication of the Kirtland Temple; the purification
and spiritual endowment of the Elders of the Church; the appearance of
Messiah in the Temple declaring His acceptance of it; the appearance of
Moses, Elias and Elijah, on the same occasion, delivering the keys of
their respective dispensations to the Prophet of the Dispensation of
the Fullness of Times; the commencement of the ministry of the Twelve
among the branches of the Church in the eastern States of the American
Union; the misunderstandings that arose between them and the Presidency
of the Church; the revelations of God which came in consequence of
their misunderstandings, more clearly defining the rights, powers, and
relations of the respective quorums of the Priesthood; the peaceful
exodus of the Saints from Clay county, Missouri, and the founding of
Far West; the opening of the first foreign mission by sending two of
the Twelve and several Elders to England; the attempt to mass the
several industrial pursuits and temporal interests of the Saints
under one general concern, the "Kirtland Safety Society Company;" the
failure of that concern in the general financial maelstrom that swept
over the country in 1837, hastened also--sad to relate--by the unwise
management and dishonesty of some of the incorporators and directors;
the manifestation of excessive pride and worldliness on the part of
some of the Saints at Kirtland; the disaffection of many hitherto
leading Elders of the Church against the Prophet Joseph; the extensive
apostasy of many Elders and Saints in Kirtland; with the account of
which calamitous events this volume closes.
_The Expedition of Zion's Camp_.
The time covered by this volume may properly be called the Kirtland
period of the Church History, since that city is the chief center of
activity. The four years which comprise the period are marked, on
the one hand, by rapid doctrinal development, institutional growth,
outward enlargement and internal spiritual progress; and, on the other
hand, are marked by internal dissensions, abundant manifestations of
human weakness and wickedness, resulting in bitterness and apostasy.
The period is one in which the Church is manifestly militant, and not
always, from surface appearances, triumphant. Yet removed from {XXIII}
that period by well nigh three-quarters of a century, one may see now
that it was a glorious period, notwithstanding sombre shadows are now
and then cast athwart the pathway of the Church's progress. Who can
rightly estimate the value of the experiences of that movement for
the redemption of Zion, called Zion's Camp? Nothing so completely
reveals the worth or worthlessness of human character as expeditions
of this description. Men are thrown into such relations with each
other that all that is in them, good or bad, comes to the surface.
As opportunities in time of war reveal noble or debased natures, so
in expeditions such as Zion's Camp the base or exalted phases of
human nature are forced to the surface, and are known and read of
men. God, it appears was about to choose His foreign ministry, His
Especial Witnesses to the world, the Twelve and the Seventy. After
the expedition of Zion's Camp He could choose them from among men
who had offered their all in sacrifice--even to life itself--for the
work's sake. Are not such manifestly fitter witnesses than those who
are untried? Will it be argued that to the All-knowing the untried are
as well know as the tried, and that God needed no such demonstration
of fidelity as was afforded by the expedition of Zion's Camp in order
to guide Him in the choice of His Witnesses to the nations of the
earth? If so, my answer would be an acquiescence--God needs no such
expedition in order to reveal to Him the worthiness of those who shall
be His special Witnesses. But what of the world--what of men? Do not
they need some such evidence back of those who shall testify of a new
dispensation of the Gospel? Will not men have more regard for the
testimony of Witnesses who have offered their all in sacrifice for
any given work, than for the testimony of witnesses who have made no
such sacrifice? Undoubtedly. Not for God's guidance, then, but for the
qualification of the Witnesses in the eyes of men was the expedition of
Zion's Camp in part conceived and executed. Also that those men who,
under God--the Prophet Joseph Smith and the Three Witnesses to the Book
of Mormon--were to make choice of especial Witnesses might know whom to
select because of actually demonstrated fitness and worthiness.
Moreover there were men in that expedition who later will be called
upon to conduct larger expeditions much of the same character--an
exodus of thousands from Missouri; an exodus of tens of thousands from
the confines of the United States, a thousand miles into the wilderness
of the Rocky Mountains. May not the Lord have designed in part this
expedition of Zion's Camp for their instruction, for their training?
The leaders of these later movements are all there--Brigham Young,
Heber C. Kimball, Orson Pratt, Parley P. Pratt, Charles C. Rich, George
A. Smith, Wilford Woodruff and many more. It is significant, too,
that Brigham Young at least sensed the true importance {XXIV} of the
Zion's Camp expedition. That expedition for the redemption of Zion was
regarded by many weak-faithed Saints as a sad failure, a humiliation
of a presumptuous prophet. One of these attempted to ridicule it in
the presence of Brigham Young, as a case of marching men up a hill to
march them down again. "Well," said the scoffer, "what did you gain on
this useless journey to Missouri with Joseph Smith?" "All we went for,"
promptly replied Brigham Young. "I would not exchange the _experience_
gained in that expedition for all the wealth of Geauga county." A
remark which proves that Brigham Young had a keen insight into the
purpose of the Zion's Camp movement.
_First Educational Movement of the Church_.
The value of the educational movement in the Church by the
establishment of a school for the Elders in Kirtland, cannot be
fully appreciated even yet. It stands as a direct contradiction to
the oft-repeated charges that Mormonism seeks to thrive through the
ignorance of its devotees. "Seek ye diligently, and teach one another
words of wisdom," was an admonition the Church in the Kirtland period
of its history sought earnestly to carry into effect. "Yea, seek ye
out of the best books words of wisdom: seek learning even by study,
and also by faith." To the sphere of their learning there were no
limitations set. "Teach ye diligently," said the Lord, "and my grace
shall attend you, that you may be instructed more perfectly in theory,
in principle, in doctrine, in the law of the Gospel, in all things
that pertain unto the kingdom of God, that are expedient for you to
understand; of things both in heaven and in the earth, and under
the earth; things which have been, things which are, things which
must shortly come to pass; things which are at home, things which
are abroad; the wars and the perplexities of the nations, and the
judgments which are on the land, and a knowledge also of countries
and of kingdoms." I know of nothing that lies outside this boundless
field of research into which the Elders of the church especially
were invited--nay, commanded, to enter. It comprehends the whole
possible sphere of human investigation; and furnishes all necessary
contradiction to the theory that the Church at any time contemplated an
ignorant ministry. By intelligence, not stupidity; by knowledge, not
ignorance, has the Church from the very beginning hoped to succeed in
her mission.
_The Organization of the Foreign Ministry_.
It is during the Kirtland period of her history also that the Church
raised her eyes and for the first time gazed out upon the world-wide
sphere of her future activities. Until now she had confined her
missions and labors to the United States and Canada. But lo! a foreign
{XXV} ministry had been organized, a quorum of Twelve Apostles and two
quorums of Seventy had been called into existence and ordained. Was
that without significance? Undoubtedly there is power in ordinances,
in divine appointments: "Joshua the son of Nun was full of the spirit
of wisdom; for Moses had laid his hands upon him and the children
of Israel hearkened unto him and did as the Lord commanded Moses."
While Timothy, the young Christian evangelist, was admonished by Paul
to stir up the gift of God which was in him by the putting on of
the Apostle's hands. Since, then, there is virtue in ordinations of
divine appointing, it is but to be expected that the Church of Christ
in this last dispensation would be influenced by the appointment and
ordination of her foreign ministry. It was but a proper sequence of the
appointment of this ministry that Apostles and their associates should
be sent to England. The Church of Jesus Christ of Latter-Day Saints was
never intended to be merely an American sect of religion. It is a new
and the last dispensation of the Christian religion--the Dispensation
of the Fullness of Times, the dispensation into which will be gathered
all former dispensations of the Gospel of Christ; all keys of
authority, all powers, all gifts, all graces essential to the welfare
and salvation of man--all that is essential to the completion of the
mission of the Christian religion. The mission of the Church in such a
dispensation is general not local, world-embracing. Had it been less
than one of the world's great movements, Mormonism had been inadequate
to the world's needs--less than sufficient for a world's redemption.
There was marked, therefore, a mighty bound forward in the progress
of the work when the foreign ministry of the Church was organized,
and a mission appointed to England. The work would have perished had
it not taken this step forward. The Church had reached that stage
of development when there must be a forward movement. Things do not
stand inert in this world. Inertia is death. In progress only is there
life. The thing that does not grow dies. The very rocks increase or
decay. For the time being the elements on which the Church lived were
exhausted in the land where it came forth. The material which had been
gathered into it was passing through the crucible. There was need of an
enlargement of action, a necessity for new elements being brought into
the body religious. That enlargement of action was found in opening
the British mission. The new elements essential to the preservation of
the work were found in the English people; for among them were given
the evidences of the existence of the spiritual light and life which
had characterized the work at its coming forth: and as that mission
had been directly appointed by the Prophet Joseph Smith, it supplied
the proofs that God was still with him, honored the {XXVI} authority
which had been given him, and still directed his movements in the
administration of the affairs of the Church; for it was the prompting
of the Spirit of God in the Prophet, that led to the appointment of
this first foreign mission. These considerations made the opening of
the British mission an epoch in the history of the Church.
_The Restoration of the Keys for the Gathering of Israel_.
The work of God was also greatly enlarged during this Kirtland period,
by the appearance of Moses and Elias and Elijah, and bestowing upon the
Prophet the keys of their respective dispensations. Let us contemplate
the event. "Moses appeared before us," says the Prophet, "and committed
unto us the keys of the gathering of Israel, from the four parts of the
earth, and the leading of the ten tribes from the land of the north."
Who, at the time comprehended the full import of this incident? Who
comprehends it now? From the beginning of the great Latter-Day work
men had their attention directed to the gathering of Israel and the
establishment of Zion and Jerusalem as a part of the purposes of God to
be accomplished in the work. The angel Moroni on the occasion of his
first visit to the Prophet Joseph, quoted a number of Old Testament
scriptures referring to the Lord's promises concerning the redemption
of Judah and Jerusalem; [1] also concerning the gathering of Israel
from all the lands whither they had been driven. [2] Numerous are the
prophecies relating to the return of Israel from the land of the north,
and other parts of the earth, into which they were driven in the day of
their rebellion and apostasy; [3] but it occurred to no one that before
these prophecies could be fulfilled Israel's great prophet, Moses,
who held the keys of the dispensation pertaining to the gathering of
Israel, must come and give to men the authority to proceed with that
work. The moment he appears, however, and gives such authority, the
propriety of it, the fitness of it is apparent. The appearance of Moses
was also in proper sequence of events in the development of the great
Latter-Day work. Although, as already stated, the gathering of Israel
in the last days had been made a prominent feature in the communication
of Moroni to the Prophet Joseph, and the subject also of some other
early revelations to the Church [4] not until the foreign ministry had
been organized--the Twelve and the Seventy--the quorums of Priesthood
on which rests the {XXVII} responsibility to travel in all the world
and preach the Gospel and gather Israel--not until this ministry
was organized did Moses appear and commit the keys of the gathering
of Israel from the four parts of the earth. What order is here? The
organization of the foreign ministry to go into all the nations of
earth, and then the coming of Moses to commit the keys of the gathering
of Israel from the four parts of the earth, and the leading of the ten
tribes from the land of the north. In this incident as in a thousand
others in the great work of God in the last days, the evidence of a
divine wisdom having regard for the eternal fitness of things, for the
proper sequence in the order of events in the development of the Lord's
purposes, is apparent. Note, too, the spiritual effect upon the Saints
of the restoration of these keys of the gathering of Israel. Before the
mission for England under Elders Kimball and Hyde departed, the prophet
enjoined them to adhere strictly to the first principles of the Gospel,
and say nothing for the present in relation to the gathering; this,
doubtless on account of the unsettled condition of the Church at the
time. Similar instructions, and for the same reason, were given to the
Twelve Apostles in 1839 when they went on their mission to England. But
the Saints could not be kept in ignorance of these matters. No sooner
were the people baptized than they were seized with a desire to gather
with the main body of the Church. "I find it is difficult to keep
anything from the Saints," writes Elder Taylor in his journal of this
period, "for the Spirit of God reveals it to them. * * * * Some time
ago Sister Mitchell dreamed the she, her husband and a number of others
were on board a vessel, and that there were other vessels, loaded with
Saints, going somewhere. She felt very happy and was rejoicing in the
Lord." Another sister, Elder Taylor informs us, had a similar dream,
and was informed that all the Saints were going. Neither of these
sisters nor any of the Saints at that time, knew anything about the
principle of gathering, yet all were anxious to leave their homes,
their kindred and the associations of a lifetime, to join the main
body of the Church in a distant land, the members of which were total
strangers to them. [5] The same spirit has rested upon the people in
every nation where the Gospel has been received. There has been little
need of preaching the gathering, the people as a rule have had to be
restrained rather than encouraged in the matter of gathering to Zion
and her stakes.
_The Spirit of Gathering on the Jews_.
During the last ten years the world has witnessed a remarkable change
of spirit come over the Jewish race. We hear of Jewish aspirations for
national existence; for the perpetuation of the Jewish customs {XXVIII}
and Jewish ideals. After saying so long, "May we celebrate the next
Passover in Jerusalem," the thought at last seems to have occurred to
some Jewish minds that if that expressed wish is ever realized, some
practical steps must be taken looking to the actual achievement of that
possibility--which has given rise among the Jews to what is called the
"Zionite Movement." The keynotes of that movement are heard in the
following utterances of some of the leaders in explanation of it: "We
want to resume the broken thread of our national existence; we want to
show to the world the moral strength, the intellectual power of the
Jewish people. We want a place where the race can be centralized." [6]
"It is for these Jews [of Russia, Romania and Galicia] that the name of
their country [Palestine] spells 'Hope.' I should not be a man if I did
not realize that for these persecuted Jews, Jerusalem spells reason,
justice, manhood and integrity." [7] "Jewish nationalism on a modern
basis in Palestine, the old home of the people." [8] "Palestine needs
a people, Israel needs a country. Give the country without a people,
to the people without a country." [9] In a word, it is the purpose of
"Zionism" to redeem Palestine and give it back to Jewish control--
create, in fact, a Jewish state in the land promised to their fathers.
Of course, for hundreds of years there has been talk of the Jews
returning to Jerusalem, and from time to time societies have been
formed to keep alive that hope, and keep the Jew's face turned toward
the chief city and land of his forefathers; but little was achieved by
those societies, however, except to foster the hope of Israel's return
in the heart of a widely dispersed, persecuted and discouraged race,
who have waited long for the realization of the promises made to their
fathers. I say but "little" was accomplished by the various Jewish
societies existing before the Zionite movement began beyond fostering
the hope of Israel based on the predictions of their prophets; but that
"little" was much. It was nourishing in secret and through ages of
darkness that spark of fire which when touched with the breath of God
should burst forth into a flame that not all the world could stay. They
made possible this larger movement, now attracting the attention of the
world, and know as the "Zionite Movement;" which, in reality, is but
the federation of all Jewish societies which have had for their purpose
the realization of the hopes of scattered Israel.
"Zionism" is considered to have grown out of the persecution of the
Jews during the last eighteen years in such European countries as
Russia, France, Germany, and Romania. It held its first general {XXIX}
conference in August, 1897, in Basle, Switzerland; and since then has
continued to hold annual conferences that have steadily increased both
in interest and the number of delegates representing various Jewish
societies, until now it takes on the appearance of one of the world's
great movements. It is not so much a religious movement as a racial
one: for prominent Jews of all shades of both political and religious
opinions have participated in it under the statesmanlike leadership of
Doctor Herzel of Austria. Not to persecution alone, however, is due
this strange awakening desire on the part of the Jews to return to the
city and the land of their fathers; but to the fact of the restoration
of the keys of the gathering of Israel by Moses to the Prophet of the
Dispensation of the Fullness of Times. Under the divine authority
restored by Moses, Joseph Smith sent an Apostle of the Lord Jesus
Christ to the land of Palestine to bless it and dedicate it once more
to the Lord for the return of His people. This Apostle was Orson Hyde,
and he performed his mission in 1840-2. In 1872 an Apostolic delegation
consisting of the late Presidents George A. Smith and Lorenzo Snow
were sent to Palestine. The purpose of their mission, in part, is
thus stated in President Young's letter of appointment to George A.
Smith: "When you get to the land of Palestine, we wish you to dedicate
and consecrate that land to the Lord, that it may be blessed with
fruitfulness, preparatory to the return of the Jews, in fulfillment
of prophecy and the accomplishment of the purposes of our heavenly
Father." [10]
Acting, then, under the divine authority restored to earth by the
Prophet Moses, this Apostolic delegation--as well as the Apostle first
sent--from the summit of Mount Olivet blessed the land, and again
dedicated it for the return of the Jews. It is not strange, therefore,
to those who look upon such a movement as Zionism in connection with
faith in God's great latter-day work, to see this spirit now moving
upon the minds of the Jewish people prompting their return to the
land of their fathers. It is but the breath of God upon their souls
turning their hearts to the promises made to the fathers. It is but
the fulfillment in part of one of the many prophecies of the Book of
Mormon relating to the gathering of Israel, viz: "It shall come to pass
that the Lord God shall commence His work among all nations, kindreds,
tongues, and people, to bring about the restoration of the keys of His
people upon the earth." The spirit attendant upon the restoration of
the keys of authority to gather Israel from the four quarters of the
earth, and the exercise of that divine authority, though unrecognized
as yet by the world, is the real cause of this movement Palestine-ward
by the Jews.
_Elijah's Mission_.
The work accomplished by Elijah in giving to the Prophet Joseph the
particular dispensation of the Priesthood which should plant in the
{XXX} hearts of the children the promises made to the fathers--lest
the whole earth should be utterly wasted at His coming [11]--is
attended by evidences of virtue and power of God no less palpable than
those which bear witness to the virtue and power of God in the work
accomplished by Moses in giving to the Prophet the keys of authority
for the gathering of Israel. The work done by Elijah was to open the
door of salvation for the dead. From that event comes the knowledge of
the principles by which the saving power of the Gospel may be applied
to men who have died without receiving its benefits in this life. From
of old men had read in the scriptures that Messiah would bring out the
prisoners from the prison, and them that sit in darkness out of the
prison house; [12] that in addition to being given as a restorer of
the tribes of Jacob and a light to the gentiles, the Messiah should
have power to say to the prisoners, "Go forth; to them that sit in
darkness, show yourselves;" [13] "to proclaim liberty to the captives,
and the opening of the prison to them that are bound." [14] From
the beginning of Christianity men had read in the New Testament how
Jesus had once suffered for sins, the just for the unjust; and how
that being put to death in the flesh He was quickened by the Spirit
by which He went and preached to the spirits in prison which were
disobedient when the long suffering of God waited in the days of Noah.
[15] Also they read how for this cause was the Gospel preached to
them that are dead that they might be judged as men are in the flesh,
but live according to God in the spirit; [16] also the reasoning of
Paul to the effect that if there was no resurrection of the dead,
why, then, were the Saints baptized for the dead; [17] also how the
fathers without those of later generations cannot be made perfect.
[18] All of which passages, however, have been regarded as among the
mysteries of the word of God, incomprehensible, dark. But touched by
the Prophet Elijah's hand, imparting to them their true import, how
bright they glow with spiritual light and life! and what a sense of
largeness and power is given to the Gospel of Jesus Christ when from
this mission of Elijah's there comes the power to apply the principles
and ordinances of salvation to all the children of men (save the sons
of perdition; and these, thank God! are but few) in all ages of the
world, and whether living or dead! How the horizon of things respecting
the Gospel of Christ is pushed back from the walled-in limits of that
pseudo-Christianity current among men, by this spirit and power of
Elijah that has come into the {XXXI} world! The fact that such a spirit
has come into the world is sustained by palpable evidences. The truth
of my statement will be recognized when I say that within the last
fifty years there has arisen throughout the world an increased spirit
of interest among men concerning their ancestors that scarcely stops
this side of the marvelous. In all lands men are earnestly seeking for
their genealogies, and many volumes are issued from the press annually
in which the pedigrees of men of all sorts and conditions are given.
Some may be said to be possessed almost of a mania, on this subject
so ardent are they in seeking for a knowledge of their fore-fathers,
and this all quite apart from any direct work that is being done
along the same lines by the Latter-Day Saints; though the work of the
Saints in the temples for their dead is greatly helped by this outside
circumstance to which I call attention. Why and whence this spirit
in the hearts of the children which turns the attention of men to
the fathers of former generations, if it is not a consequence of the
fulfillment of Elijah's predicted mission that before the great and
dreadful day of the Lord should come he [Elijah] would be sent to turn
the heart of the children to the fathers, and the heart of the fathers
to the children? [19]
Of the work done by the Latter-Day Saints in consequence of the
restoration of these special keys of the Priesthood by the hand of
Elijah I need scarcely speak. That the spirit which came into the world
by reason of Elijah's special dispensation of authority to Joseph Smith
is working upon the hearts of the Latter-Day Saints is evidenced by
the building of the beautiful temple at Nauvoo, and by the erection
of the world-famed temple in Salt Lake City; also by the erection of
magnificent temples in Logan, Manti, and St. George--all in Utah. These
temples have all been erected in response to the diffusion of that
spirit that attended upon Elijah's mission; and are evidences in stone
that the Saints have partaken of that spirit which turns the hearts
of the children to the fathers. Another palpable evidence to the same
great truth is seen in the throngs which daily visit these temples to
perform the ordinances of salvation for the dead; not only baptism
for the dead, but also the confirmations, ordinations and sealings by
which the fathers shall be prepared for the kingdom of God, and all the
families of men be set in order, united together by bonds, covenants
and established relations that shall be in harmony with that heavenly
kingdom which the redeemed of God shall inherit. The full importance of
this work--its height and depth--is not yet appreciated by the children
of men; but so great it is that the period of our Church History which
witnesses its beginning--even if it were the only achievement--must
ever be regarded as an important period.
{XXXII} _Calamitous Events_.
As for the calamitous events of the Church during the Kirtland
period, what shall we say of them? Are they to be accounted wholly
deplorable, or as part of that experience of the Church which makes
for advancement? Unquestionably every experience is of value to an
individual or an organization. Some experiences may be sad, and
accounted at the time as disastrous; but are they really so? The rough
wind which shakes it helps the young and slow-growing oak; for by
reason of this very shaking the tree takes firmer hold of the earth;
wider spread the roots; deeper down into the soil are they thrust,
until the sapling, once so easily shaken, becomes a monarch in the
forest, mocks the howling tempest, until its height and frame become
worthy of the land and atmosphere in which it grows a giant tree.
So may grow a government--civil or ecclesiastical--so may grow the
Church, helped by the adverse circumstances which shake it to the very
foundations on which it rests. Profitable if not sweet are the uses of
adversity. As the winter's wind when it bites and blows upon man's body
is no flatterer, but feelingly persuades him what he is, so the adverse
circumstances which overtake an organization, such as the Church of
Christ, may be very profitable to it. Such rebellions and apostasies
as occurred in this Kirtland period of the Church's history but test
and exhibit the strength of the fabric. Such circumstances force a
review of the work as far as accomplished. The whole is re-examined to
see if in it there is any flaw or defect; if any worthless material
is being worked into its structure. Hence periods usually considered
calamitous are accompanied by corrections of what may be wrong;
and the body religious is purified by the expulsion of those whose
rebellion and apostasy but prove them unworthy of the Lord's work.
Let me be rightly understood here. I am not contending that adverse
circumstances, rebellions and apostasies are in themselves good.
Whatever may be the over-ruled results to the body religious, rebellion
and apostasy spell condemnation and the destruction of spiritual life
for the individuals overtaken by such calamities. But so long as human
nature is what it now is--weak and sinful--just so long as out of that
intractable material the Church of Christ has the mission to prepare
men for the Father's kingdom, just so long will there be occasional
calamities periods in the history of the Church such as was the year
1837 at Kirtland. But what after all are such periods but times of
purification, of cleansing? During the previous years of success in the
ministry, there had been gathered into the Church all classes of men.
As in former dispensations of the Gospel, so in this last dispensation;
the kingdom of heaven is like unto a net cast into the sea, that
gathers of every kind of fish; and when it is full, they draw it to
shore, and sit down, and gather the good into vessels, and cast
the bad away. The first step in the process of correcting human nature
is to discover its defects. It may not always follow that when the
defects are made known they will be corrected. But it is true that no
correction will be made until the necessity of correction is manifest,
until the defects are pointed out. Hence God has said: "If men will
come unto me, I will show unto them their weaknesses." But, unhappily,
it sometimes is the case that men resist God, they love their sins,
they become hardened in their iniquity, they resist the Spirit, and
prove themselves unworthy of the Father's kingdom. What then? Shall
they pollute that kingdom, or shall they be cast out as material
unfitted for the Master's use, and of their own volition choose to
remain so? There can be but one reasonable answer to the question. They
refuse to go peaceably, however. They are boisterous, they accuse the
innocent, they justify their own course, they seek to wreck the Church,
to bring to pass chaos; and in the midst of this disorder they are cast
out; and although this may not always end their power to work mischief,
or create annoyance for the body--religious--for the power to work evil
is still with them--yet the Church is rid of them, and in no way can
be regarded as responsible for their wickedness. It is our custom to
enumerate such scenes as among the calamitous events of the Church; and
they are so, in some aspects of the case. As already remarked it is a
calamitous time for those who are cast out, for they are overcome of
the evil one; and as the heavens wept when the Son of the Morning and
his following were cast out of heaven, so it is to be expected that
the Saints will be sad, and sorrow over those who are overcome of the
adversary. But for the Church herself it is well that this intractable
material is gotten rid of; that the body religious is purged of those
who can only be a source of weakness and of shame to her. She is helped
by the event; purified by it; strengthened; made more acceptable with
God and pleasing to reasonable men. It is only in a modified sense,
then, that this latter part of the Kirtland period of the Church's
history can be regarded as a calamitous time. There is more adversity
yet to follow in the experience of the Saints; much distress and many
sore trials; and so shall there continue to be such times of trial as
long as the Church remains the Church militant. Not until she becomes
the Church triumphant, and is glorified by the presence of her Great
Head, the Lord Jesus Christ, can the Saints hope for an absolute
discontinuance of the occasional recurrence of what are generally
considered trying or calamitous events.
Footnotes
1. See Mal. 3:1-7.
2. Isaiah 11:11-16; also History of the Church, vol. I, pp. 12, 13.
3. Following are a few of the most prominent of these prophecies: Deut.
30:1-6; Isaiah 2:1-4; Jeremiah 3, 12-18. Also 16:4-18; 23:1-8, and
31:7-14.
4. See Doc. & Cov. sec. 45:1-71, this revelation was given in 1831;
also Doc. & Cov. sec. 133. This is the revelation called the appendix
and was given November 3, 1831.
5. Life of John Taylor, p. 96.
6. Leon Zeltekoff.
7. Rabbi Emil G. Hirsch.
8. Max Nordau.
9. Israel Zangwill.
10. Biography of Lorenzo Snow, p. 496.
11. Church History Vol. I p. 12, also Mal. 4:5, 6.
12. Isaiah 42:7.
13. Ibid. 49:6-9.
14. Ibid. 61:1.
15. I Peter 3:18-20.
16. Ibid. 4:6.
17. I Cor. 15:29.
18. Heb. 11.
19. Mal. 4:5, 6.
{1}
CHAPTER I.
The Year Eighteen Hundred and Thirty-four--Affairs in Zion and Kirtland.
[Sidenote: Condition of the Saints in Missouri.]
_January 1, 1834_.--The scattered Saints in Missouri commenced the year
eighteen hundred and thirty-four, with a conference, which they held
in Clay county, on the first day of January, at which Bishop Partridge
presided. After transacting much business relative to comforting and
strengthening the scattered members of the Church, it was
_Resolved_, That Lyman Wight and Parley P. Pratt be sent as special
messengers, to represent the situation of the scattered brethren in
Missouri, to the Presidency and Church in Kirtland, and ask their
advice.
{2} [Sidenote: Excommunication of Wesley Hurlburt.]
On the evening of the 2nd of January, a Bishop's court assembled in
Kirtland to investigate the case of Wesley Hurlburt, against whom
charges had been preferred by Harriet Howe and others to the effect
"that Hurlburt had denied the faith, spoken reproachfully of the
Church, did not believe Joseph was a true Prophet," etc. Hurlburt was
in the place, but did not appear before the court, consequently was cut
off.
[Sidenote: Mob Threats at Kirtland.]
The threats of the mob about Kirtland through the fall and winter had
been such as to cause the brethren to be constantly on the lookout,
and those who labored on the temple were engaged at night watching
to protect the walls they had laid during the day, from threatened
violence. On the morning of the 8th of January, about 1 o'clock, the
inhabitants of Kirtland were alarmed by the firing of about thirteen
rounds of cannon, by the mob, on the hill about half a mile northwest
of the village. [1]
[Sidenote: A Prayer.]
On the evening of the 11th of January, Joseph Smith, Jun., Frederick
G. Williams, Newel K. Whitney, John Johnson, Oliver Cowdery, and Orson
Hyde united in prayer, and asked the Lord to grant the following
petitions:
1.--That the Lord would grant that our lives might be precious in His
sight; that He would watch over our persons, and give His angels charge
concerning us and our families, that no evil nor unseen hand might be
permitted to harm us.
2.--That the Lord would also hold the lives of all the United Order as
sacred, and not suffer that any of them should be taken.
{3} 3.--That the Lord would grant that Brother Joseph might prevail
over his enemy, even Dr. Hurlburt, who has threatened his life, whom
Joseph has caused to be taken with a precept; that the Lord would fill
the heart of the court with a spirit to do justice, and cause that the
law of the land may be magnified in bringing Hurlburt to justice.
4.--That the Lord in the order of His providence, would provide the
Bishop of this Church [at Kirtland] with means sufficient to discharge
every debt, in due season, that the Order owes, that the Church may not
be brought into disrepute, and the Saints be afflicted by the hands of
their enemies.
5.--That the Lord would protect our printing press from the hands
of evil men, and give us means to send forth His record, even His
Gospel, that the ears of all may hear it; and also that we may print
His Scriptures; and also that He would give those who were appointed
to conduct the press, wisdom sufficient that the cause may not be
hindered, but that men's eyes may thereby be opened to see the truth,
6.--That the Lord would deliver Zion, and gather in His scattered
people to possess it in peace; and also, while in their dispersion,
that He would provide for them that they perish not from hunger or
cold; and finally, that God, in the name of Jesus, would gather His
elect speedily, and unveil His face, that His Saints might behold His
glory, and dwell with Him. Amen.
[Sidenote: Efforts of Sectarian Priests Against Restoration of Exiles.]
As soon as the Governor of Missouri intimated, or the news began to
circulate, that the "Mormons" (as the people called the members of
the Church), would be restored to their possessions in Jackson county
(if they desired to be), the priests of all denominations, as the men
behind the scene, with the mob, began to set their springs in motion,
and by their secret councils, and false publications and insinuations,
soured the public mind, and prevented the administration {4} of the
laws, so that anything like a return to their houses and lands, or
recovery of damages for losses sustained, seemed as distant as the day
of judgment. The powers of wickedness and darkness walked hand in hand
together, and the Saints mourned.
_January 16_.--I visited Brother Jenkins Salisbury, and spent the
night. O Lord! keep us and my family safe, until I return unto them; O
my God, have mercy on my brethren in Zion, for Christ's sake. Amen.
_January 22_.--The Presidency of the High Priesthood wrote from
Kirtland to the brethren in Christ Jesus, scattered from Zion--
scattered abroad from the land of their inheritance:
THE ELDERS OF THE CHURCH TO THEIR BRETHERN ABROAD. [2]
_Dear Brethren in Christ, and Companions in Tribulation_:
When we call to remembrance the ties with which we are bound to
those who embrace the everlasting covenant, and the fellowship and
love with which the hearts of the children of our Lord's kingdom
should be united, we cherish a belief that you will bear with us,
when we take this course to communicate to you some of the many
thoughts which occupy our minds, and press with continued weight
upon our hearts, as we reflect upon the vast importance and {5}
responsibility of your callings, in the sight of the Master of the
vineyard. And though our communications to you may be frequent,
yet we believe they will be received on your part with brotherly
feelings; and that from us your unworthy brethren, you will suffer
a word of exhortation to have place in your hearts, as you see the
great extent of the power and dominion of the prince of darkness,
and realize how vast the numbers are who are crowding the road to
death without ever giving heed to the cheering sound of the Gospel
of our Lord Jesus Christ.
Consider for a moment, brethren, the fulfillment of the words of
the prophet; for we behold that darkness covers the earth, and
gross darkness the minds of the inhabitants thereof--that crimes
of every description are increasing among men--vices of great
enormity are practiced--the rising generation growing up in the
fullness of pride and arrogance--the aged losing every sense of
conviction, and seemingly banishing every thought of a day of
retribution,--intemperance, immorality, extravagance, pride,
blindness of heart, idolatry, the loss of natural affection; the
love of this world, and indifference toward the things of eternity
increasing among those who profess a belief in the religion of
heaven, and infidelity spreading itself in consequence of the
same--men giving themselves up to commit acts of the foulest
kind, and deeds of the blackest dye, blaspheming, defrauding,
blasting the reputation of neighbors, stealing, robbing, murdering;
advocating error and opposing the truth, forsaking the covenant of
heaven, and denying the faith of Jesus--and in the midst of all
this, the day of the Lord fast approaching when none except those
who have won the wedding garment will be permitted to eat and drink
in the presence of the Bridegroom, the Prince of Peace!
Impressed with the truth of these facts what can be the feelings of
those who have been partakers of the heavenly gift and have tasted
the good word of God, and the powers of the world to come? Who
but those who can see the awful precipice upon which the world of
mankind stands in this generation, can labor in the vineyard of the
Lord without feeling a sense of the world's deplorable situation?
Who but those who have duly considered the condescension of the
Father of our spirits, in providing a sacrifice for His creatures,
a plan of redemption, a power of atonement, a scheme of salvation,
having as its great objects, the bringing of men back into the
presence of the King of heaven, crowning them in the celestial
glory and making them heirs with the Son to that inheritance which
is incorruptible, undefiled, and which fadeth not away--who but
such can realize the importance of a perfect walk before all men,
and a {6} diligence in calling upon all men to partake of these
blessings? How indescribably glorious are these things to mankind!
Of a truth they may be considered tidings of great joy to all
people; and tidings, too, that ought to fill the earth and cheer
the hearts of every one when sounded in his ears. The reflection
that everyone is to receive according to his own diligence and
perseverance while in the vineyard, ought to inspire everyone who
is called to be a minister of the glad tidings, to so improve his
talent that he may gain other talents, that when the Master sits
down to take an account of the conduct of His servants, it may be
said, Well done, good and faithful servant: thou hast been faithful
over a few things; I will now make thee ruler over many things;
enter thou into the joy of thy Lord.
Some may pretend to say that the world in this age is fast
increasing in righteousness; that the dark ages of superstition
and blindness have passed, when the faith of Christ was known and
held only by a few, when ecclesiastic power had an almost universal
control over Christendom, and the consciences of men were bound by
the strong chains of priestly power: but now, the gloomy cloud is
burst, and the Gospel is shining with all the resplendent glory of
an apostolic day; and that the kingdom of the Messiah is greatly
spreading, that the Gospel of our Lord is carried to divers nations
of the earth, the Scriptures translating into different tongues;
the ministers of truth crossing the vast deep to proclaim to men
in darkness a risen Savior, and to erect the standard of Emanuel
where light has never shone; and that the idol is destroyed, the
temple of images forsaken; and those who but a short time previous
followed the traditions of their fathers and sacrificed their own
flesh to appease the wrath of some imaginary god, are now raising
their voices in the worship of the Most High, and are lifting their
thoughts up to Him with the full expectation that one day they will
meet with a joyful reception in His everlasting kingdom!
But a moment's candid reflection upon the principles of these
systems, the manner in which they are conducted, the individuals
employed, the apparent object held out as an inducement to cause
them to act, we think, is sufficient for every candid man to draw
a conclusion in his own mind whether this is the order of heaven
or not. We deem it a just principle, and it is one the force of
which we believe ought to be duly considered by every individual,
that all men are created equal, and that all have the privilege of
thinking for themselves upon all matters relative to conscience.
Consequently, then, we are not disposed, had we the power, to
deprive any one of exercising that free independence of mind which
heaven has so graciously bestowed upon the human {7} family as one
of its choicest gifts; but we take the liberty (and this we have
a right to do) of looking at this order of things a few moments,
and contrasting it with the order of God as we find it in the
sacred Scriptures. In this review, however, we shall present the
points as we consider they were really designed by the great Giver
to be understood, and the happy result arising from a performance
of the requirements of heaven as revealed to every one who obeys
them; and the consequence attending a false construction, a
misrepresentation, or a forced meaning that was never designed in
the mind of the Lord when He condescended to speak from the heavens
to men for their salvation.
Previous to entering upon a subject of so great moment to the
human family there is a prominent item which suggests itself to
our minds which, here, in few words, we wish to discuss: All
regularly organized and well established governments have certain
laws by which, more or less, the innocent are protected and the
guilty punished. The fact admitted, that certain laws are good,
equitable and just, ought to be binding upon the individual who
admits this, and lead him to observe in the strictest manner an
obedience to those laws. These laws when violated, or broken by the
individual, must, in justice, convict his mind with a double force,
if possible, of the extent and magnitude of his crime; because
he could have no plea of ignorance to produce; and his act of
transgression was openly committed against light and knowledge. But
the individual who may be ignorant and imperceptibly transgresses
or violates laws, though the voice of the country requires that he
should suffer, yet he will never feel that remorse of conscience
that the other will, and that keen, cutting reflection will never
rise in his breast that otherwise would, had he done the deed, or
committed the offense in full conviction that he was breaking the
law of his country, and having previously acknowledged the same
to be just. It is not our intention by these remarks, to attempt
to place the law of man on a parallel with the law of heaven;
because we do not consider that it is formed in the same wisdom and
propriety; neither do we consider that it is sufficient in itself
to bestow anything on man in comparison with the law of heaven,
even should it promise it. The laws of men may guarantee to a
people protection in the honorable pursuits of this life, and the
temporal happiness arising from a protection against unjust insults
and injuries and when this is said, all is said, that can be in
truth, of the power, extent, and influence of the laws of men,
exclusive of the law of God. The law of heaven is presented to man,
and as such guarantees to all who obey it a reward far beyond any
earthly consideration; though it does not promise that the believer
in every age should be exempt from the afflictions and troubles
arising from different sources in consequence of the acts of wicked
men on earth. Still in the midst of all this {8} there is a promise
predicated upon the fact that it is the law of heaven, which
transcends the law of man, as far as eternal life the temporal; and
as the blessings which God is able to give, are greater than those
which can be given by man. Then, certainly, if the law of man is
binding upon man when acknowledged, how much more must the law of
heaven be! And as much as the law of heaven is more perfect than
the law of man, so much greater must be the reward if obeyed. The
law of man premises safety in temporal life; but the law of God
promises that life which is eternal, even an inheritance at God's
own right hand, secure from all the powers of the wicked one.
We consider that God has created man with a mind capable of
instruction, and a faculty which may be enlarged in proportion to
the heed and diligence given to the light communicated from heaven
to the intellect; and that the nearer man approaches perfection,
the clearer are his views, and the greater his enjoyments, till
he has overcome the evils of his life and lost every desire for
sin; and like the ancients, arrives at that point of faith where
he is wrapped in the power and glory of his Maker, and is caught
up to dwell with Him. But we consider that this is a station to
which no man ever arrived in a moment: he must have been instructed
in the government and laws of that kingdom by proper degrees,
until his mind is capable in some measure of comprehending the
propriety, justice, equality, and consistency of the same. For
further instruction we refer you to Deut. 32, where the Lord says,
that Jacob is the lot of his inheritance. He found him in a desert
land, and in the waste, howling wilderness; He led him about, He
instructed him, He kept him as the apple of His eye, etc.; which
will show the force of the last item advanced, that it is necessary
for men to receive an understanding concerning the laws of the
heavenly kingdom, before they are permitted to enter it: we mean
the celestial glory. So dissimilar are the governments of men,
and so divers are their laws, from the government and laws of
heaven, that a man, for instance, hearing that there was a country
on this globe called the United States of North America, could
take his journey to this place without first learning the laws of
government; but the conditions of God's kingdom are such, that all
who are made partakers of that glory, are under the necessity of
learning something respecting it previous to their entering into
it. But the foreigner can come to this country without knowing a
syllable of its laws, or even subscribing to obey them after he
arrives. Why? Because the government of the United States does not
require it: it only requires an obedience to its laws after the
individual has arrived within its jurisdiction.
As we previously remarked, we do not attempt to place the law
of man on a parallel with the law of heaven; but we will bring
forward {9} another item, to further urge the propriety of yielding
obedience to the law of heaven, after the fact is admitted, that
the laws of man are binding upon man. Were a king to extend his
dominion over the habitable earth, and send forth his laws which
were of the most perfect kind, and command his subjects one and
all to yield obedience to the same, and add as a reward to those
who obeyed them, that at a certain period they should be called
to attend the marriage of his son, who in due time was to receive
the kingdom, and they should be made equal with him in the same;
and fix as a penalty for disobedience that every individual
guilty of it should be cast out at the marriage feast, and have
no part nor portion with his government, what rational mind could
for a moment accuse the king with injustice for punishing such
rebellious subjects? In the first place his laws were just, easy to
be complied with, and perfect: nothing of a tyrannical nature was
required of them; but the very construction of the laws was equity
and beauty; and when obeyed would produce the happiest condition
possible to all who adhered to them, beside the last great benefit
of sitting down with a royal robe in the presence of the king at
the great, grand marriage supper of his son, and be made equal with
him in all the affairs of the kingdom.
When these royal laws were issued, and promulgated throughout
the vast dominion, every subject, when interrogated whether he
believed them to be from his sovereign or not, answered, Yes; I
know they are, I am acquainted with the signature, for it is as
usual. _Thus saith the King!_ This admitted, the subject is bound
by every consideration of honor to his country, his king, and his
own personal character, to observe in the strictest sense every
requisition in the royal edict. Should any escape the search of
the ambassadors of the king and never hear these last laws, giving
his subjects such exalted privileges, an excuse might be urged
in their behalf, and they escape the censure of the king. But
for those who had heard, who had admitted, and who had promised
obedience to these just laws no excuse could be urged; and when
brought into the presence of the king, certainly, justice would
require that they should suffer a penalty. Could that king be just
in admitting these rebellious individuals into the full enjoyment
and privileges with his son, and those who had been obedient to his
commandments? Certainly not. Because they disregarded the voice
of their lawful king; they had no regard for his virtuous laws,
for his dignity, nor for the honor of his name; neither for the
honor of their country, nor their private virtue. They regarded
not his authority enough to obey him, neither did they regard the
immediate advantages and blessings arising from these laws if kept,
so destitute were they of virtue and goodness; and above all, they
regarded so {10} little the joy and satisfaction of a legal seat
in the presence of the king's only son, and to be made equal with
him in all the blessings, honors, comforts, and felicities of his
kingdom, that they turned away from a participation in them, and
considered that they were beneath their present notice though they
had no doubt as to the real authenticity of the royal edict.
We ask, again, would the king be just in admitting these rebels to
all the privileges of the kingdom, with those who had served him
with the perfect integrity? We again answer, No. Such individuals
would be dangerous characters in any government: good and wholesome
laws they despise; just and perfect principles they trample under
their feet as something beneath their notice; and the commands of
their sovereign which they had once acknowledged to be equitable
they entirely disregard. How could a government be conducted with
harmony if its administrators were possessed with such different
dispositions and different principles? Could it prosper? Could it
flourish? Would harmony prevail? Would order be established, and
could justice be executed in righteousness in all branches of its
departments? No! In it were two classes of men as dissimilar as
light and darkness, virtue and vice, justice and injustice, truth
and falsehood, holiness and sin. One class were perfectly harmless
and virtuous: they knew what virtue was for they had lived in the
fullest enjoyment of it, and their fidelity to truth had been
fairly tested by a series of years of faithful obedience to all
its heavenly precepts. They knew what good order was, for they had
been orderly and obedient to the laws imposed on them by their wise
sovereign, and had experienced the benefits arising from a life
spent in his government till he has now seen proper to make them
equal with his son. Such individuals would indeed adorn any court
where perfection was one of its main springs of action, and shine
far more fair than the richest gem in the diadem of the prince.
The other class were a set of individuals who disregarded every
principle of justice and equity; and this is demonstrated from
the fact, that when just laws were issued by the king, which were
perfectly equitable, they were so lost to a sense of righteousness
that they disregarded those laws, notwithstanding an obedience to
them would have produced at the time, as regards their own personal
comfort and advantage, the happiest result possible. They were
entirely destitute of harmony and virtue, so much so that virtuous
laws they despised. They had proven themselves unworthy a place
in the joys of the prince, because they had for a series of years
lived in open violation of his government. Certainly, then, those
two classes of men could not hold the reins of the same government
at the same time in peace; for internal jars, broils, and discords
would rack it to the center, were such a form {11} of government
to exist under such a system. The virtuous could not enjoy peace
in the constant and unceasing schemes and evil plans of the
wicked; neither could the wicked have enjoyment in the constant
perseverance of the righteous to do justly. That there must be
an agreement in this government, or it could not stand, must be
admitted by all. Should the king convey the reins into the hands of
the rebellious the government must soon fall; for every government,
from the creation to the present, when it ceased to be virtuous,
and failed to execute justice, sooner or later has been overthrown.
And without virtuous principles to actuate a government all care
for justice is soon lost, and the only motive which prompts it
to act is ambition and selfishness. Should the king admit these
rebels into his house to make them equal with the others, he would
condescend beneath his dignity, because he once issued virtuous
laws which were received by a part of his subjects, and the reward
affixed was a seat at the marriage feast, and an adoption into his
own family as lawful heirs. So that should he now offer any thing
different he would destroy forever that government which he once so
diligently labored to establish and preserve and which he once had
wisdom to organize. Such individuals as the last named, would be
a bane to a virtuous government, and would prove its overthrow if
suffered to hold a part in conducting it.
We take the sacred writings into our hands, and admit that they
were given by direct inspiration for the good of man. We believe
that God condescended to speak from the heavens and declare His
will concerning the human family, to give them just and holy laws,
to regulate their conduct, and guide them in a direct way, that in
due time He might take them to Himself, and make them joint heirs
with His Son. But when this fact is admitted, that the immediate
will of heaven is contained in the scriptures, are we not bound as
rational creatures to live in accordance to all its precepts? Will
the mere admission, that this is the will of heaven ever benefit us
if we do not comply with all his teachings? Do we offer violence to
the Supreme Intelligence of heaven, when we admit the truth of its
teachings, and do not obey them? Do we not descend below our own
knowledge, and the better wisdom which heaven has endowed us with,
by such a course of conduct? For these reasons, if we have direct
revelations given us from heaven, surely those revelations were
never given to be trifled with, without the trifler's incurring
displeasure and vengence upon his own head, if there is any justice
in heaven; and that there is must be admitted by every individual
who admits the truth and force of God's teachings, His blessings
and cursings, as contained in the sacred volume.
Here, then, we have this part of our subject immediately before
us {12} for consideration: God has in reserve a time, or period
appointed in His own bosom, when He will bring all His subjects,
who have obeyed His voice and kept His commandments, into His
celestial rest. This rest is of such perfection and glory, that
man has need of a preparation before he can, according to the laws
of that kingdom, enter it and enjoy its blessings. This being the
fact, God has given certain laws to the human family, which, if
observed, are sufficient to prepare them to inherit this rest.
This, then, we conclude, was the purpose of God in giving His laws
to us: if not, why, or for what were they given? If the whole
family of man were as well off without them as they might be with
them, for what purpose or intent were they ever given? Was it that
God wanted to merely show that He could talk? It would be nonsense
to suppose that He would condescend to talk in vain: for it would
be in vain, and to no purpose whatever [if the law of God were of
no benefit to man]: because, all the commandments contained in
the law of the Lord, have the sure promise annexed of a reward to
all who obey, predicated upon the fact that they are really the
promises of a Being who cannot lie, One who is abundantly able to
fulfill every tittle of His word: and if man were as well prepared,
or could be as well prepared, to meet God without their ever having
been given in the first instance, why were they ever given? for
certainly, in that case they can now do him no good.
As we previously remarked, all well established and properly
organized governments have certain fixed and prominent laws for
the regulation and management of the same. If man has grown to
wisdom and is capable of discerning the propriety of laws to govern
nations, what less can be expected from the Ruler and Upholder of
the universe? Can we suppose that He has a kingdom without laws?
Or do we believe that it is composed of an innumerable company of
beings who are entirely beyond all law? Consequently have need
of nothing to govern or regulate them? Would not such ideas be a
reproach to our Great Parent, and at variance with His glorious
intelligence? Would it not be asserting that man had found out a
secret beyond Deity? That he had learned that it was good to have
laws, while God after existing from eternity and having power to
create man, had not found out that it was proper to have laws for
his government? We admit that God is the great source and fountain
from whence proceeds all good; that He is perfect intelligence,
and that His wisdom is alone sufficient to govern and regulate
the mighty creations and worlds which shine and blaze with such
magnificence and splendor over our heads, as though touched with
His anger and moved by His Almighty word. And if so, it is done
and regulated by law; for without law all must certainly fall into
chaos. If, then, we admit that God is the source of all wisdom and
understanding, we must admit that by His direct inspiration He
has {13} taught man that law is necessary in order to govern and
regulate His own immediate interest and welfare: for this reason,
that law is beneficial to promote peace and happiness among men.
And as before remarked, God is the source from whence proceeds all
good; and if man is benefitted by law, then certainly, law is good;
and if law is good then law, or the principle of it emanated from
God; for God is the source of all good; consequently, then, he was
the first Author of law, or the principle of it, to mankind.
We would remind you, brethren, of the fatigues, trials, privations,
and persecutions, which the ancient saints endured for the sole
purpose of persuading men of the excellence and propriety of the
faith of Christ, were it in our opinion necessary, or if it would
serve in any respect to stimulate you to labor in the vineyard of
the Lord with any more diligence. But we have reason to believe (if
you make the holy Scriptures a sufficient part of your studies),
that their perseverance is known to you all; as also that they
were willing to sacrifice the present honors and pleasures of
this world, that they might obtain an assurance of a crown of
life from the hand of our Lord; and their excellent example in
labor, which manifests their zeal to us in the cause which they
embraced, you are daily striving to pattern. And not only these
examples of the Saints, but the commandments of our Lord, we hope
are constantly revolving in your hearts, teaching you, not only His
will in proclaiming His Gospel, but His meekness and perfect walk
before all, even in those times of severe persecutions and abuse
which were heaped upon him by a wicked and adulterous generation.
Remember, brethren, that He has called you unto holiness; and need
we say, to be like Him in purity? How wise, how holy; how chaste,
and how perfect, then, you ought to conduct yourselves in His
sight; and remember, too, that His eyes are continually upon you.
Viewing these facts in a proper light, you cannot be insensible,
that without a strict observance of all His divine requirements,
you may, at least, be found wanting; and if so, you will admit,
that your lot will be cast among the unprofitable servants. We
beseech you, therefore, brethren, to improve upon all things
committed to your charge, that you lose not your reward.
No doubt, the course which we pursued in our last communication to
you, is yet familiar to your minds; that we there endeavored to
show, as far as possible, the propriety, in part, of adhering to
the law of heaven; and also, the consistency in looking to heaven
for a law or rule to serve as a guide in this present state of
existence, that we may be prepared to meet that which inevitably
awaits us, as well as all mankind. There is an importance, perhaps,
attached to this subject, which the world has not so fully examined
as it requires. Think for a moment, of the greatness of the Being
who created the Universe; and {14} ask, could He be so inconsistent
with his own character, as to leave man without a law or rule by
which to regulate his conduct, after placing him here, where,
according to the formation of his nature he must in a short period
sink into the dust? Is there nothing further; is there no existence
beyond this vail of death which is so suddenly to be cast over
all of us? If there is, why not that Being who had power to place
us here, inform us something of the hereafter? If we had power to
place ourselves in this present existence, why not have power to
know what shall follow when that dark veil is cast over our bodies?
If in this life we receive our all; if when we crumble back to
dust we are no more, from what source did we emanate, and what was
the purpose of our existence? If this life were all, we should be
led to query, whether or not there was really any substance in
existence, and we might with propriety say, "Let us eat, drink,
and be merry, for tomorrow we die!" But if this life is all, then
why this constant toiling, why this continual warfare, and why
this unceasing trouble? But this life is not all, the voice of
_reason_, the language of _inspiration_, and the Spirit of the
living God, our Creator, teaches us, as we hold the record of
truth in our hands, that this is not the case, that this is not
so; for, the heavens declare the glory of a God, and the firmament
showeth His handiwork; and a moment's reflection is sufficient to
teach every man of common intelligence, that all these are not the
mere productions of _chance_, nor could they be supported by any
power less than an Almighty hand; and He that can mark the power
of Omnipotence, inscribed upon the heavens, can also see God's own
handwriting in the sacred volume: and he who reads it oftenest will
like it best, and he who is acquainted with it, will know the hand
wherever he can see it; and when once discovered, it will not only
receive an acknowledgment, but an obedience to all his heavenly
precepts. For a moment reflect: what could have been the purpose of
our Father in giving to us a law? Was it that it might be obeyed,
or disobeyed? And think further, too, not only of the propriety,
but of the importance of attending to His laws in every particular.
If, then, there is an importance in this respect, is there not a
responsibility of great weight resting upon those who are called to
declare these truths to men? Were we capable of laying any thing
before you as a just comparison, we would cheerfully do it; but
in this our ability fails, and we are inclined to think that man
is unable, without assistance beyond what has been given to those
before, of expressing in words the greatness of this important
subject. We can only say, that if an anticipation of the joys of
the celestial glory, as witnessed to the hearts of the humble is
not sufficient, we will leave to yourselves the result of your
own diligence; for God ere long, will call {15} all His servants
before Him, and there from His own hand they will receive a just
recompense and a righteous reward for all their labors. * * * * * *
* * * * * * *
It is reasonable to suppose, that man departed from the first
teachings, or instructions which he received from heaven in the
first age, and refused by his disobedience to be governed by them.
Consequently, he formed such laws as best suited his own mind, or
as he supposed, were best adapted to his situation. But that God
had influenced man more or less since that time in the formation
of law for His benefit we have no hesitancy in believing; for,
as before remarked, being the source of all good, every just
and equitable law was in a greater or less degree influenced by
Him. And though man in his own supposed wisdom would not admit
the influence of a power superior to his own, yet for wise and
great purposes, for the good and happiness of His creatures, God
has instructed man to form wise and wholesome laws, since he had
departed from Him and refused to governed by those laws which God
had given by His own voice from on high in the beginning. But
notwithstanding the transgression, by which man had cut himself off
from an immediate intercourse with his Masker without a Mediator,
it appears that the great and glorious plan of His redemption was
previously provided; the sacrifice prepared; the atonement wrought
out in the mind and purpose of God, even in the person of the Son,
through whom man was now to look for acceptance, and through whose
merits he was now taught that he alone could find redemption, since
the word had been pronounced, Unto dust thou shalt return.
But that man was not able himself to erect a system, or plan with
power sufficient to free him from a destruction which awaited him,
is evident from the fact that God, as before remarked, prepared
a sacrifice in the gift of His own Son who should be sent in due
time, to prepare a way, or open a door through which man might
enter into the Lord's presence, whence he had been cast out for
disobedience. From time to time these glad tidings were sounded in
the ears of men in different ages of the world down to the time of
Messiah's coming. By faith in this atonement or plan of redemption,
Abel offered to God a sacrifice that was accepted, which was the
firstlings of the flock. Cain offered of the fruit of the ground,
and was not accepted, because he could not do it in faith, he could
have no faith, or could not exercise faith contrary to the plan
of heaven. It must be shedding the blood of the only Begotten to
atone for man; for this was the plan of redemption, and without
the shedding of blood was no remission; and as the sacrifice was
instituted for a type, by which man was to discern the great
Sacrifice which God had prepared; to offer a sacrifice contrary
to that, no faith could be exercised, because redemption was not
purchased in that way, nor the {16} power of atonement instituted
after that order; consequently Cain could have no faith; and
whatsoever is not of faith, is sin. But Abel offered an acceptable
sacrifice, by which he obtained witness that he was righteous,
God Himself testifying of his gifts. Certainly, the shedding of
the blood of a beast could be beneficial to no man, except it was
done in imitation, or as a type, or explanation of what was to
be offered through the gift of God Himself; and this performance
done with an eye looking forward in faith on the power of that
great Sacrifice for a remission of sins. But however various may
have been, and may be at the present time, the opinions of men
respecting the conduct of Abel, and the knowledge which he had on
the subject of atonement, it is evident in our minds, that he was
instructed more fully in the plan than what the Bible speaks of,
for how could he offer a sacrifice in faith, looking to God for a
remission of his sins in the power of the great atonement, without
having been previously instructed in that plan? And further, if he
was accepted of God, what were the ordinances performed further
than the offering of the firstlings of the flock?
It is said by Paul in his letter to the Hebrew brethren, that Abel
obtained witness that he was righteous, God testifying of his
gifts. To whom did God testify of the gifts of Abel, was it to
Paul? We have very little on this important subject in the forepart
of the Bible. But it is said that Abel himself obtained witness
that he was righteous. Then certainly God spoke to him: indeed,
it is said that God talked with him; and if He did, would He not,
seeing that Abel was righteous, deliver to him the whole plan of
the Gospel. And is not the Gospel the news of the redemption? How
could Abel offer a sacrifice and look forward with faith on the Son
of God for a remission of his sins and not understand the Gospel?
The mere shedding of the blood of beasts or offering anything
else in sacrifice, could not procure a remission of sins, except
it were performed in faith of something to come; if it could,
Cain's offering must have been as good as Abel's. And if Abel was
taught of the coming of the Son of God, was he not taught also of
His ordinances? We all admit that the Gospel has ordinances, and
if so, had it not always ordinances, and were not its ordinances
always the same? Perhaps our friends will say that the Gospel and
its ordinances were not known till the days of John, the son of
Zacharias, in the days of Herod, the king of Judea. But we will
here look at this point: For our own part we cannot believe that
the ancients in all ages were so ignorant of the system of heaven
as many suppose, since all that were ever saved, were saved through
the power of this great plan of redemption, as much before the
coming of Christ as since; if not, God has had different plans in
operation (if we may so express it), to bring men back to dwell
with Himself; and this we cannot believe, {17} since there has
been no change in the constitution of man since he fell; and the
ordinance or institution of offering blood in sacrifice, was only
designed to be performed till Christ was offered up and shed His
blood--as said before--that man might look forward in faith to that
time. It will be noticed that, according to Paul, (see Gal. 3:8)
the Gospel was preached to Abraham. We would like to be informed
in what name the Gospel was then preached, whether it was in the
name of Christ or some other name. If in any other name, was it the
Gospel? And if it was the Gospel, and that preached in the name of
Christ, had it any ordinances? If not, was it the Gospel? And if it
had ordinances what were they? Our friends may say, perhaps, that
there were never any ordinances except those of offering sacrifices
before the coming of Christ, and that it could not be possible for
the Gospel to have been administered while the law of sacrifices
of blood was in force. But we will recollect that Abraham offered
sacrifice, and notwithstanding this, had the Gospel preached to
him. That the offering of sacrifice was only to point the mind
forward to Christ, we infer from these remarkable words of Jesus
to the Jews: "Your Father Abraham rejoiced to see my day, and he
saw it, and was glad" (John 8:56.) So, then, because the ancients
offered sacrifice it did not hinder their hearing the Gospel; but
served, as we said before, to open their eyes, and enable them to
look forward to the time of the coming of the Savior, and rejoice
in His redemption. We find also, that when the Israelites came out
of Egypt they had the Gospel preached to them, according to Paul in
his letter to the Hebrews, which says: "For unto us was the Gospel
preached, as well as unto them: but the word preached did not
profit them, not being mixed with faith in them that heard it" (see
Heb. 4:2). It is said again, in Gal. 3:19, that the law (of Moses,
or the Levitical law) was "added" because of transgression. What,
we ask, was this law added to, if it was not added to the Gospel?
It must be plain that it was added to the Gospel, since we learn
that they had the Gospel preached to them. From these few facts,
we conclude that whenever the Lord revealed Himself to men in
ancient days, and commanded them to offer sacrifice to Him, that it
was done that they might look forward in faith to the time of His
coming, and rely upon the power of that atonement for a remission
of their sins. And this they have done, thousands who have gone
before us, whose garments are spotless, and who are, like Job,
waiting with an assurance like his, that they will see Him in the
_latter day_ upon the earth, even in their flesh,
We may conclude, that though there were different dispensations,
yet all things which God communicated to His people were calculated
to draw their minds to the great object, and to teach them to rely
upon God alone as the author of their salvation, as contained in
His law.
{18} From what we can draw from the Scriptures relative to the
teachings of heaven, we are induced to think that much instruction
has been given to man since the beginning which we do not possess
now. This may not agree with the opinions of some of our friends
who are bold to say that we have everything written in the Bible
which God ever spoke to man since the world began, and that if he
had ever said anything more we should certainly have received it.
But we ask, does it remain for a people who never had faith enough
to call down one scrap of revelation from heaven, and for all they
have now are indebted to the faith of another people who lived
hundreds and thousands of years before them, does it remain for
them to say how much God has spoken and how much he has not spoken?
We have what we have, and the Bible contains what it does contain:
but to say that God never said anything more to man than is there
recorded, would be saying at once that we have at last received a
revelation; for it must require one to advance thus far, because it
is nowhere said in that volume by the mouth of God, that He would
not, after giving, what is there contained, speak again; and if
any man has found out for a fact that the Bible contains all that
God ever revealed to man he has ascertained it by an immediate
revelation, other than has been previously written by the prophets
and apostles. But through the kind providence of our Father a
portion of His word which He delivered to His ancient saints, has
fallen into our hands, is presented to us with a promise of a
reward if obeyed, and with a penalty if disobeyed. That all are
deeply interested in these laws or teachings, must be admitted by
all who acknowledge their divine authenticity.
It may be proper for us to notice in this place a few of the many
blessings held out in this law of heaven as a reward to those who
obey its teachings. God has appointed a day in which He will judge
the world, and this He has given an assurance of in that He raised
up His Son Jesus Christ from the dead--the point on which the
hope of all who believe the inspired record is founded for their
future happiness and enjoyment; because, "If Christ be not risen,"
said Paul to the Corinthians, "your faith is vain, ye are yet in
your sins. Then they also which are fallen asleep in Christ have
perished" (see 1 Cor. 15). If the resurrection from the dead be
not an important point, or item in our faith, we must confess that
we know nothing about it; for if there be no resurrection from the
dead, then Christ has not risen; and if Christ has not risen He
was not the Son of God; and if He was not the Son of God, there
is not nor cannot be a Son of God, if the present book called the
Scriptures is true; because the time has gone by when, according to
that book, He was to make His appearance. On this subject, however,
we are reminded of the words of Peter to the Jewish Sanhedrim, when
{19} speaking of Christ, he says that God raised Him from the dead,
and we (the apostles) are His witnesses of these things, and so is
the Holy Ghost, whom God had given to them that obey Him (see Acts
5). So that after the testimony of the Scriptures on this point,
the assurance is given by the Holy Ghost, bearing witness to those
who obey Him, that Christ Himself has assuredly risen from the
dead; and if He has risen from the dead. He will, by His power,
bring all men to stand before Him: for if He is risen from the
dead the bands of the temporal death are broken that the grave has
no victory, If then, the grave has no victory, those who keep the
sayings of Jesus and obey His teachings have not only a promise of
a resurrection from the dead, but an assurance of being admitted
into His glorious kingdom; for, He himself says, "Where I am, there
also shall my servant be" (see John 11).
In the 22nd chapter of Luke's account of the Messiah, we find
the kingdom of heaven likened unto a king who made a marriage
for his son. That this son was the Messiah will not be disputed,
since it was the kingdom of heaven that was represented in the
parable; and that the Saints, or those who are found faithful to
the Lord, are the individuals who will be found worthy to merit a
seat at the marriage supper, is evident from the sayings of John
in the Revelation where he represents the sound which he heard in
heaven to be like a great multitude, or like the voice of mighty
thunderings, saying, the Lord God Omnipotent reigneth. Let us be
glad and rejoice, and give honor to Him; for the marriage of the
Lamb is come, and His wife hath made herself ready. And to her was
granted that she should be arrayed in fine linen, clean and white:
For the fine linen is the righteousness of Saints (Rev. 19).
That those who keep the commandments of the Lord and walk in His
statutes to the end, are the only individuals permitted to sit at
this glorious feast, is evident from the following items in Paul's
last letter to Timothy, which was written just previous to his
death,--he says: "I have fought a good fight, I have finished my
course, I have kept the faith: henceforth there is laid up for me
a crown of righteousness which the Lord, the righteous Judge shall
give me at that day: and not to me only, but unto all them also
that love His appearing." No one who believes the account, will
doubt for a moment this assertion of Paul which was made, as he
knew, just before he was to take his leave of this world. Though he
once, according to his own word, persecuted the Church of God and
wasted it, yet after embracing the faith, his labors were unceasing
to spread the glorious news: and like a faithful soldier, when
called to give his life in the cause which he had espoused, he
laid it down, as he says, with an assurance of an eternal crown.
Follow the labors of this Apostle from the time of his conversion
to the time of his death, and you will have a fair {20} sample
of industry and patience in promulgating the Gospel of Christ.
Derided, whipped, and stoned, the moment he escaped the hands of
his persecutors he as zealously as ever proclaimed the doctrine of
the Savior. And all may know that he did not embrace the faith for
honor in this life, nor for the gain of earthly goods. What, then,
could have induced him to undergo all this toil? It was, as he
said, that he might obtain the crown of righteousness from the hand
of God. No one, we presume, will doubt the faithfulness of Paul to
the end. None will say that he did not keep the faith, that he did
not fight the good fight, that he did not preach and persuade to
the last. And what was he to receive? A crown of righteousness. And
what shall others receive who do not labor faithfully, and continue
to the end? We leave such to search out their own promises if any
they have; and if they have any they are welcome to them, on our
part, for the Lord says that every man is to receive according to
his works. Reflect for a moment, brethren, and enquire, whether
you would consider yourselves worthy a seat at the marriage feast
with Paul and others like him, if you had been unfaithful? Had you
not fought the good fight, and kept the faith, could you expect to
receive? Have you a promise of receiving a crown of righteousness
from the hand of the Lord, with the Church of the First Born? Here
then, we understand, that Paul rested his hope in Christ, because
he had kept the faith, and loved his appearing and from His hand
he had a promise of receiving a crown of righteousness. If the
Saints are not to reign, for what purpose are they crowned? In an
exhortation of the Lord to a certain church in Asia, which was
built up in the days of the Apostles, unto whom He communicated
His word on that occasion by His servant John, He says, "Behold,
I come quickly: hold that fast which thou hast, that no man take
thy crown." And again, "To him that overcometh will I grant to sit
with me in my throne, even as I also overcame, and am set down with
my Father in His throne" (see Rev. 3). And again, it is written,
"Behold, now are we the sons of God, and it doth not yet appear
what we shall be: but we know that, when He shall appear, we shall
be like Him; for we shall see Him as He is. And every man that hath
this hope in him, purifieth himself, even as He is pure" (I John
3:2, 3). How is it that these old Apostles should say so much on
the subject of the coming of Christ? He certainly had once come;
but Paul says, To all who love His appearing, shall be given the
crown: and John says, When He shall appear, we shall be like Him;
for we shall see Him as He is. Can we mistake such language as
this? Do we not offer violence to our own good judgment when we
deny the second coming of the Messiah? When has He partaken of the
fruit of the vine new with His ancient Apostles in His Father's
kingdom, as He promised He would just before He was crucified? In
Paul's epistle to the {21} Philippians, (3:20, 21), he says: "For
our conversation is in heaven; from whence also we look for the
Savior, the Lord Jesus Christ; who shall change our vile body, that
it may be fashioned like unto His glorious body, according to the
working whereby He is able even to subdue all things unto Himself."
We find another promise to individuals living in the church at
Sardis who had not defiled their garments: "And they shall walk
with me in white: for they are worthy. He that overcometh, the same
shall be clothed in white raiment; and I will not blot out his name
out of the book of life, but I will confess his name before my
Father, and before His angels." John represents the sound which he
heard from heaven, as giving thanks and glory to God, saying that
the Lamb was worthy to take the book and to open its seals; because
He was slain, and had made them kings and priests unto God: and
they should reign on the earth (see Rev. 5). In the 20th chapter
we find a length of time specified, during which Satan is to be
confined in his own place, and the Saints reign in peace, all these
promises and blessings we find contained in the law of the Lord,
which the righteous are to enjoy; and we might enumerate many more
places where the same or similar promises are made to the faithful,
but we do not deem it of importance to rehearse them here, as this
epistle is now lengthy; and our brethren, no doubt, are familiar
with them all.
Most assuredly it is, however, that the ancients, though persecuted
and afflicted by men, obtained from God promises of such weight and
glory, that our hearts are often filled with gratitude that we are
even permitted to look upon them while we contemplate that there
is no respect of persons in His sight, and that in every nation,
he that feareth God and worketh righteousness, is acceptable with
Him. But from the few items previously quoted we can draw the
conclusion that there is to be a day when all will be judged of
their works, and rewarded according to the same; that those who
have kept the faith will be crowned with a crown of righteousness;
be clothed in white raiment; be admitted to the marriage feast; be
free from every affliction, and reign with Christ on the earth,
where, according to the ancient promise, they will partake of
the fruit of the vine new in the glorious kingdom with Him; at
least we find that such promises were made to the ancient Saints.
And though we cannot claim these promises which were made to the
ancients for they are not our property, merely because they were
made to the ancient Saints, yet if we are the children of the Most
High, and are called with the same calling with which they were
called, and embrace the same covenant that they embraced, and are
faithful to the testimony of our Lord as they were, we can approach
the Father in the name of Christ as they approached Him and for
ourselves obtain the same promises. These promises, when obtained,
if ever by {22} us, will not be because Peter, John, and the other
Apostles, with the churches at Sardis, Pergamos, Philadelphia,
and elsewhere, walked in the fear of God and had power and faith
to prevail and obtain them; but it will be because we, ourselves,
have faith and approach God in the name of His Son Jesus Christ,
even as they did; and when these promises are obtained, they will
be promises directly to us, or they will do us no good. They will
be communicated for our benefit, being our own property (through
the gift of God), earned by our own diligence in keeping His
commandments, and walking uprightly before Him. If not, to what end
serves the Gospel of our Lord Jesus Christ, and why was it ever
communicated to us?
Previous to commencing this letter we designed giving you some
instruction upon the regulation of the Church; but that will be
given hereafter.
In our own country, surrounded with blessings innumerable, to which
thousands of our fellow men are strangers, enjoying unspeakable
benefits and inexpressible comforts, when once our situation is
compared with the ancient Saints, as followers of the Lamb of
God who has taken away our sins by His own blood, we are bound
to rejoice and give thanks to Him always. Since the organization
of the Church of Christ, or the Church of the Latter-day Saints,
on the 6th of April, 1830, we have had the satisfaction of
witnessing the spread of the truth into various parts of our land,
notwithstanding its enemies have exerted their unceasing diligence
to stop its course and prevent its progress; though evil and
designing men have combined to destroy the innocent, because their
own craft was in danger; and these have been assisted in raising
mobs and circulating falsehoods by a miserable set of apostates who
have for wicked and unbecoming conduct been expelled from the body
of which they were once members, yet the glorious Gospel in its
fullness is spreading and daily gaining converts; and our prayer to
God is, that it may continue, and numbers be added of such as shall
be eternally saved.
The Messiah's kingdom on earth is of that kind of government, that
there has always been numerous apostates, for the reason that it
admits of no sins unrepented of without excluding the individual
from its fellowship. Our Lord said, "Strive to enter in at the
straight gate; for many, I say unto you, will seek to enter in, and
shall not be able." And again, many are called, but few are chosen.
Paul said to the elders of the {23} Church at Ephesus, after he
had labored three years with them, that he knew that some of their
own number would turn away from the faith, and seek to lead away
disciples after them. None, we presume, in this generation will
pretend that he has the experience of Paul in building up the
Church of Christ; and yet, after his departure from the Church at
Ephesus, many, even of the elders, turned away from the truth;
and what is almost always the case, sought to lead away disciples
after them. Strange as it may appear at first thought, yet it is
no less strange than true, that notwithstanding all the professed
determination to live godly, apostates after turning from the faith
of Christ, unless they have speedily repented, have sooner or
later fallen into the snares of the wicked one, and have been left
destitute of the Spirit of God, to manifest their wickedness in the
eyes of multitudes. From apostates the faithful have received the
severest persecutions. Judas was rebuked and immediately betrayed
his Lord into the hands of His enemies, because Satan entered into
him. There is a superior intelligence bestowed upon such as obeyed
the Gospel with full purpose of heart, which, if sinned against,
the apostate is left naked and destitute of the Spirit of God, and
he is, in truth, nigh unto cursing, and his end is to be burned.
When once that light which was in them is taken from them they
become as much darkened as they were previously enlightened, and
then, no marvel, if all their power should be enlisted against
the truth, and they, Judas like, seek the destruction of those
who were their greatest benefactors. What nearer friend on earth,
or in heaven, had Judas than the Savior? And his first object was
to destroy Him. Who, among all the Saints in these last days, can
consider himself as good as our Lord? Who is as perfect? Who is
as pure? Who is as holy as He was? Are they to be found? He never
transgressed or broke a commandment or law of heaven--no deceit was
in His mouth, neither was guile found in His heart. And yet one
that ate with Him, who had often drunk of the same cup, was the
first to lift up his heel against Him. Where is one like Christ? He
cannot be found on earth. Then why should His followers complain,
if from those whom they once called brethren, and considered as
standing in the nearest relation in the everlasting covenant they
should receive persecution? From what source emanated the principle
which has ever been manifested by apostates from the true Church to
persecute with double diligence, and seek with double perseverance,
to destroy those whom they once professed to love, with whom they
once communed, and with whom they once covenanted to strive with
every power in righteousness to obtain the rest of God? Perhaps our
brethren will say the same that caused Satan to seek to overthrow
the kingdom of God, because he himself was evil, and God's kingdom
is holy. * * * * * * * * * *
The great plan of salvation is a theme which ought to occupy our
strict attention, and be regarded as one of heaven's best gifts to
mankind. No consideration whatever ought to deter us from showing
ourselves approved in the sight of God, according to His divine
requirement. Men not unfrequently forget that they are dependent
upon {24} heaven for every blessing which they are permitted to
enjoy, and that for every opportunity granted them they are to
give an account. You know, brethren, that when the Master in the
Savior's parable of the stewards called his servants before him
he gave them several talents to improve on while he should tarry
abroad for a little season, and when he returned he called for
an accounting. So it is now. Our Master is absent only for a
little season, and at the end of it He will call each to render
an account; and where the five talents were bestowed, ten will be
required; and he that has made no improvement will be cast out as
an unprofitable servant, while the faithful will enjoy everlasting
honors. Therefore we earnestly implore the grace of our Father
to rest upon you, through Jesus Christ His Son, that you may not
faint in the hour of temptation, nor be overcome in the time of
persecution.
[Sidenote: Prayer of the First Presidency.]
On the evening of the 28th of January, Brothers Oliver Cowdery,
Frederick G. Williams, and myself, being agreed, bowed before the Lord,
and united in prayer, that God would continue to deliver me and my
brethren from "Doctor" Hurlburt, [3]that he may not prevail against us
in the law-suit that is pending; and also that God would soften the
hearts of Eden Smith,--- Jones, ----- Lowd,--- Lyman, and also Mr.
Bardsley, that they might obey the Gospel; or if they would not repent,
that the Lord would send faithful Saints to purchase their farms, that
this Stake may be strengthened, and its borders enlarged. O Lord, grant
it for Christ's sake. Amen.
_January 31_.--It is my prayer to the Lord that three thousand
subscribers may be added to the Star in the time of three years.
[Sidenote: Preparations for Returning Exiles to Zion.]
_February 1_.--Every expedient preparation was making by the Church
in Kirtland, and Clay county, to have those who have been driven from
their possessions in Jackson county, returned.
[Sidenote: Conference of High Priests and Elders at New Portage.]
_February 9_.--A conference of High Priests, Elders and officers of the
Church of Christ in New Portage, Medina county, Ohio, was called at the
house of Brother {25} Kirlins, which I attended. It had been suggested
that Elder Rigdon might remove from Kirtland to New Portage; but after
listening to the proceedings of a previous conference in Portage, from
Brothers Palmer and Bosworth, it was decided that Elder Rigdon should
not remove; and that the brethren in New Portage should assist all
in their power to build the Lord's House in Kirtland; and that the
brethren erect only a temporary or cheap place for meeting in Portage,
as that was not to be established as a Stake of Zion at present; and
that course would enable them to do more for the House in Kirtland.
At a council of the High Priests and Elders, (Orson Hyde, clerk,) at my
house in Kirtland, on the evening of the 12th of February, I remarked
that I should endeavor to set before the council the dignity of the
office which had been conferred on me by the ministering of the angel
of God, by His own voice, and by the voice of this Church; that I had
never set before any council in all the order in which it ought to be
conducted, which, perhaps, has deprived the councils of some or many
blessings.
And I continued and said, no man is capable of judging a matter, in
council, unless his own heart is pure; and that we are frequently so
filled with prejudice, or have a beam in our own eye, that we are not
capable of passing right decisions.
[Sidenote: Order in Ancient Councils.]
But to return to the subject of order; in ancient days councils were
conducted with such strict propriety, that no one was allowed to
whisper, be weary, leave the room, or get uneasy in the least, until
the voice of the Lord, by revelation, or the voice of the council by
the Spirit, was obtained, which has not been observed in this Church to
the present time. It was understood in ancient days, that if one man
could stay in council, another could; and if the president could spend
his time, the members could also; but in our councils, generally, one
will be uneasy, another asleep; one praying, {26} another not; one's
mind on the business of the council, and another thinking on something
else.
[Sidenote: Responsibility of Those who sit in Judgment.]
Our acts are recorded, and at a future day they will be laid before us,
and if we should fail to judge right and injure our fellow-beings, they
may there, perhaps, condemn us; there they are of great consequence,
and to me the consequence appears to be of force, beyond anything which
I am able to express. Ask yourselves, brethren, how much you have
exercised yourselves in prayer since you heard of this council; and if
you are now prepared to sit in council upon the soul of your brother.
[Sidenote: The Prophet's Predicted Triumph.]
I then gave a relation of my situation at the time I obtained the
record (Book of Mormon), the persecutions I met with, and prophesied
that I would stand and shine like the sun in the firmament, when my
enemies and the gainsayers of my testimony shall be put down and cut
off, and their names blotted out from among men.
[Sidenote: Trial of Martin Harris.]
The council proceeded to investigate certain charges presented by Elder
Rigdon against Martin Harris; one was, that he told A. C. Russell,
Esq., that Joseph drank too much liquor when he was translating the
Book of Mormon; and that he wrestled with many men and threw them;
and that he (Harris) exalted himself above Joseph, in that he said,
"Brother Joseph knew not the contents of the Book of Mormon, until it
was translated, but that he himself knew all about it before it was
translated."
Brother Harris did not tell Esq. Russell that Brother Joseph drank
too much liquor while translating the Book of Mormon, but this thing
occurred previous to the translating of the Book; he confessed that
his mind was darkened, and that he had said many things inadvertently,
calculated to wound the feelings of his brethren, and promised to do
better. The council forgave him, with much good advice.
{27} [Sidenote: Trial of Leonard Rich.]
Brother Leonard Rich was called in question for transgressing the Word
of Wisdom, and for selling the revelations at an extortionate price,
while he was journeying east with Father Lyons, Brother Rich confessed,
and the council forgave him upon his promising to do better and reform
his life.
Footnotes
1. Of these days in Kirtland Elder Heber C. Kimball in his Journal
says, "The Church was in a state of poverty and distress, a consequence
of which it appeared almost impossible that the commandments could
be fulfilled [relative to the Kirtland Temple]; at the same time our
enemies were raging and threatening destruction upon us, and we had to
guard ourselves night after night, and for weeks were not permitted to
take off our clothes, and were obliged to lay with our fire locks in
our arms."--_Times and Seasons_, vol. 6, p. 771.
2. The use of "abroad" here does not have reference to foreign lands,
but means those who were scattered from their homes in Missouri.
This communication of the Elders of the Church at Kirtland, to their
brethren scattered abroad, does not appear in the History of the
Prophet, but is found in the _Evening and Morning Star_, vol. 2, Nos.
17, 18, 19. The document is evidently dictated by the Prophet and is of
such doctrinal importance that it is thought proper to give it place in
the body of the Church History. It treats of the origin of law, human
and divine, and man's relations thereto; the antiquity of the Gospel;
the virtue of the atonement of Christ; the importance of men in this
age being in communication with God through the means of revelation;
the bitterness and fate of apostates. The document is a complete
refutation of the charges of bad motives behind the conduct of the
saints. No man, I believe, can read this document and then believe that
those who issued it were evil disposed men bent on deceiving mankind.
The late President Daniel H. Wells was wont to say that some time
previous to his joining the Church he was satisfied that Joseph
Smith was an inspired man because of his intuitive knowledge of the
fundamental principles of law--a view that will be confirmed by a
perusal of the parts of this communication which deal with the origin,
force, and relations of law.
3. The case of Joseph Smith _vs._ "Doctor" Hurlburt did not come to
trial until the 4th of April, 1834, when the "Doctor" was bound over to
keep the peace.
{28}
Chapter II.
Organization of the High Council--First Cases Before the Council.
_Minutes of the Organization of the High Council of the Church of
Christ of Latter-day Saints, Kirtland, February 17, 1834_. [1]
1. This day a general council of twenty-four High Priests assembled
at the house of Joseph Smith, Jun., by revelation, and proceeded
to organize the High Council of the Church of Christ, which was to
consist of twelve High Priests, and one or three Presidents, as the
case might require.
2. The High Council was appointed by revelation for the purpose of
settling important difficulties which might arise in the Church,
which could not be settled by the Church or the Bishop's council to
the satisfaction of the parties.
3. Joseph Smith, Jun., Sidney Rigdon, and Frederick G. Williams,
were acknowledged Presidents by the voice of the Council; and
Joseph Smith, Sen., John Smith, Joseph Coe, John Johnson, Martin
Harris, John S. Carter, Jared Carter, Oliver Cowdery, Samuel H.
Smith, Orson Hyde, Sylvester Smith, and Luke Johnson, High Priests,
were chosen to be a standing Council for the Church, by the
unanimous voice of the Council.
4. The above-named Councilors were then asked whether they accepted
their appointments, and whether they would act in that office
according to the law of heaven: to which they all answered that
they accepted their appointments, and would fill their offices
according to the grace of God bestowed upon them.
5. The number composing the Council, who voted in the name and
for the Church, in appointing the above named Councilors were
forty-three, as follows:--Nine High Priests, seventeen Elders, four
Priests and thirteen members.
6. Voted: that the High Council cannot have power to act without
seven of the above-named Councilors, or their regularly appointed
successors, are present.
7. These seven shall have power to appoint other High Priests, whom
they may consider worthy and capable to act in the place of absent
Councilors.
{29} 8. Voted: that whenever any vacancy shall occur by the
death, removal from office for transgression, or removal from the
bounds of this Church government, of any one of the above-named
Councilors, it shall be filled by the nomination of the President
or Presidents, and sanctioned by the voice of a general council of
High Priests, convened for that purpose, to act in the name of the
Church.
9. The President of the Church, who is also the President of the
Council, is appointed by revelation, and acknowledged in his
administration, by the voice of the Church.
10. And it is according to the dignity of his office that he should
preside over the Council of the Church; and it is his privilege
to be assisted by two other Presidents, appointed after the same
manner he himself was appointed;
11. And in case of the absence of one or both of those who are
appointed to assist him, he has power to preside over the Council
without an assistant: and in case he himself is absent, the other
Presidents have power to preside in his stead, both, or either of
them.
12. Whenever a High Council of the Church of Christ is regularly
organized, according to the foregoing pattern, it shall be the
duty of the twelve Councilors to cast lots by numbers, and thereby
ascertain, who of the twelve shall speak first, commencing with
number one, and so in succession to number twelve.
13. Whenever this Council convenes to act upon any case, the twelve
Councilors shall consider whether it is a difficult one or not;
if it is not, two only of the Councilors shall speak upon it,
according to the form above written.
14. But if it is thought to be difficult, four shall be appointed;
and if more difficult, six; but in no case shall more than six be
appointed to speak.
15. The accused, in all cases, has a right to one half of the
Council, to prevent insult or injustice;
16. And the Councilors appointed to speak before the Council, are
to present the case after the evidence is examined, in its true
light before the Council, and every man is to speak according to
equity and justice.
17. Those Councilors who draw even numbers, that is 2, 4, 6, 8, 10,
and 12, are the individuals who are to stand up in behalf of the
accused, and prevent insult and injustice.
18. In all cases the accuser and accused shall have a privilege of
speaking for themselves before the Council after the evidences are
heard, and the Councilors who are appointed to speak on the case,
have finished their remarks.
19. After the evidences are heard, the Councilor, accuser and
accused have spoken, the President shall give a decision according
to the {30} understanding which he shall have of the case, and call
upon the twelve Councilors to sanction the same by their vote.
20. But should the remaining Councilors, who have not spoken,
or any one of them, after hearing the evidences and pleadings
impartially, discover an error in the decision of the President,
they can manifest it, and the case shall have a re-hearing;
21. And if, after a careful re-hearing, any additional light is
shown upon the case, the decision shall be altered accordingly;
22. But in case no additional light is given, the first decision
shall stand, the majority of the Council having power to determine
the same.
23. In case of difficulty, respecting doctrine or principle, (if
there is not a sufficiency written to make the case clear to the
minds of the Council,) the President may inquire and obtain the
mind of the Lord by revelation.
24. The High Priests, when abroad, have power to call and organize
a Council after the manner of the foregoing to settle difficulties
when the parties, or either of them, shall request it;
25. And the said Council of High Priests shall have power to
appoint one of their own number, to preside over such Council for
the time being.
26. It shall be the duty of said Council to transmit immediately, a
copy of their proceedings, with a full statement of the testimony
accompanying their decision, to the High Council of the seat of the
First Presidency of the Church.
27. Should the parties, or either of them be dissatisfied with
the decision of said Council, they may appeal to the High Council
of the seat of the First Presidency of the Church, and have a
re-hearing, which case shall there be conducted, according to the
former pattern written, as though no such decision had been made.
28. The Council of High Priests abroad, is only to be called on the
most difficult cases of Church matters; and no common or ordinary
case is to be sufficient to call such Council.
29. The traveling or located High Priests abroad, have power to say
whether it is necessary to call such a Council or not.
30. There is a distinction between the High Council of traveling
High Priests abroad, and the traveling High Council composed of the
Twelve Apostles, in their decisions.
31. From the decision of the former there can be an appeal, but
from the decision of the latter there cannot.
32. The latter can only be called in question by the general
authorities of the Church in case of transgression.
33. Resolved, that the President or Presidents of the seat of the
First Presidency of the Church, shall have power to determine
whether any {31} such case, as may be appealed, is justly entitled
to a re-hearing, after examining the appeal and the evidences and
statements accompanying it.
34. The twelve Councilors then proceeded to cast lots or ballot, to
ascertain who should speak first, and the following was the result,
namely:--
1 Oliver Cowdery,
2 Joseph Smith,
3 Samuel H. Smith,
4 Luke Johnson
5 John S. Carter,
6 Sylvester Smith,
7 John Johnson,
8 Orson Hyde,
9 Jared Carter,
10 Joseph Smith, Sen.,
11 John Smith,
12 Martin Harris.
After prayer the conference adjourned.
Oliver Cowdery,
Orson Hyde,
Clerks.
[Sidenote: Supplementary Proceedings in the Organization of the High
Council.]
On the 18th of January I reviewed and corrected the minutes of the
organization of the High Council, and on the 19th of February, the
Council assembled according to adjournment, from the 17th, (Oliver
Cowdery and Orson Hyde, clerks,) when the revised minutes were
presented and read to the Council. I urged the necessity of prayer,
that the Spirit might be given, that the things of the Spirit might
be judged thereby, because the carnal mind cannot discern the things
of God. The minutes were read three times, and unanimously adopted
and received for a form and constitution of the High Council of the
Church of Christ hereafter; with this provision, that if the President
should hereafter discover anything lacking in the same, he should be
privileged to supply it.
The number present who received the above-named document, was
twenty-six High Priests, eighteen Elders, three Priests, one Teacher,
and fourteen private members, making in all sixty-two.
{32} After giving such instruction as the Spirit dictated, I laid my
hands upon the heads of the two assistant Presidents severally and
blessed them, that they might have wisdom to magnify their office and
power to prevail over the adversary.
I also laid my hands upon the twelve Councilors, and commanded a
blessing to rest upon them, that they might have wisdom and power to
counsel in righteousness, upon all subjects that might be laid before
them. I also prayed that they might be delivered from those evils to
which they were most exposed, and that their lives might be prolonged
on the earth.
My father, Joseph, then laid his hands upon my head, and said,
Joseph, I lay my hands upon thy head, and pronounce the blessings
of thy progenitors upon thee, that thou mayest hold the keys of the
mysteries of the kingdom of heaven until the coming of the Lord.
Amen.
He also laid his hands upon the head of his son Samuel, and said,
Samuel, I lay my hands upon thy head, and pronounce the blessings
of thy progenitors upon thee, that thou mayest remain a Priest of
the Most High God, and like Samuel of old, hear His voice, saying,
Samuel, Samuel. Amen.
Father John Johnson, also, laid his hands upon the head of his son
Luke, and said,
My Father in heaven, I ask Thee to bless this my son, according to
the blessings of his forefathers; that he may be strengthened in
his ministry, according to his holy calling. Amen.
I then gave the assistant Presidents a solemn charge to do their duty
in righteousness, and in the fear of God; I also charged the twelve
Councilors in a similar manner, all in the name of Jesus Christ.
We all raised our hands to heaven in token of the everlasting covenant,
and the Lord blessed us with His Spirit. I then declared the council
organized according to the {33} ancient order, and also according to
the mind of the Lord.
[Sidenote: First Case before the High Council.]
The following complaint was then presented before the Council by Ezra
Thayer, a High Priest:
Kirtland, February 19, 1834.
_To the President of the High Council of the Church of Christ_.
The following charges I prefer against Elder Curtis Hodges, Sen.,
of this Church: First, for an error in spirit; second, for an error
in the manner of his address, which consisted in loud speaking, and
a want of clearness in articulation, which was calculated to do
injury to the cause of God; and also, for contending that that was
a good and proper spirit that actuated him thus to speak--all of
which I consider unbecoming in an Elder in this Church, and request
a hearing before the High Council.
(Signed) Ezra Thayer.
Elder Hodges pleaded "not guilty" of the above charges.
Father Lions was called on to substantiate the above charges, and his
testimony was pointed against Brother Hodges. Brother Story testified
that Elder Hodges talked so loud at a prayer meeting that the neighbors
came out to see if some one was hurt. At another meeting, he said that
Elder Thayer rebuked him for his error, but he did not receive the
rebuke; that he raised his voice so high, that he could not articulate
so as to be understood; and that his teaching brought a damper upon
the meeting, and was not edifying. Brother Erastus Babbitt was then
called upon, who testified that Elder Hodges was guilty of hollowing so
loud that in a measure he lost his voice, and uttered but little else
distinctly than "Glory to heaven's King." His testimony against Brother
Hodges was pointed. Brother Truman Wait testified much to the same
effect.
Councilor Oliver Cowdery stood up on the part of the accuser, and
opened the case clearly.
{34} Councilor Joseph Coe stood up on the part of the accused, but
could say but a few words.
The accuser and the accused then spoke for themselves, after which the
President arose and laid open the case still more plainly, and gave
his decision, which was, that the charges in the declaration had been
sustained by good witnesses; also, that Elder Hodges ought to have
confessed when rebuked by Elder Thayer; also, if he had the Spirit of
the Lord at the meetings, where he hollowed, he must have abused it,
and grieved it away. All the Council agreed with the decision.
Elder Hodges then rose and said he now saw his error, but never saw
it before; and appeared to feel thankful that he saw it. He said he
had learned more during this trial than he had since he came into the
Church; confessed freely his error, and said he would attend to the
overcoming of that evil, the Lord being his helper.
The Council forgave him, and adjourned to the evening of the 20th.
_February 20_.--The High Council met this evening to determine
concerning the Elders going out to preach.
_Minutes of the High Council_.
The president opened the Council by prayer.
At a church meeting, held in Pennsylvania, Erie county, and
Springfield township, by Orson Pratt and Lyman E. Johnson, High
Priests, some of the members of that church refused to partake of
the Sacrament, because the Elder administering it did not observe
the Word of Wisdom to obey it. Elder Johnson argued that they were
justified in so doing, because the Elder was in transgression.
Elder Pratt argued that the church was bound to receive the Supper
under the administration of an Elder, so long as he retained his
office or license. Voted that six Councilors should speak upon the
subject.
The Council then proceeded to try the question, whether
disobedience to the Word of Wisdom was a transgression sufficient
to deprive an official member from holding office in the Church,
after having it sufficiently taught him.
Councilors Samuel H. Smith, Luke S. Johnson, John S. Carter,
Sylvester Smith, John Johnson and Orson Hyde, were called to speak
upon {35} the case then before the Council. After the Councilors
had spoken, the President proceeded to give the decision:
No official member in this Church is worthy to hold an office,
after having the Word of Wisdom properly taught him, and he, the
official member, neglecting to comply with or obey it; which
decision the Council confirmed by vote.
The President then asked if there were any Elders present who
would go to Canada, and preach the Gospel to that people; for they
have written a number of letters for help. And the whole Council
felt as though the Spirit required the Elders to go there. It was,
therefore, decided by the Council, that Lyman E. Johnson and Milton
Holmes should travel together to Canada; that Zebedee Coltrin and
Henry Herriman travel together into Canada; and that Jared Carter
and Phineas Young travel together, if they can so arrange their
affairs at home as to be liberated.
It was also decided that Elder Oliver Granger should travel
eastward as soon as his circumstances would permit, and that he
could travel alone on account of his age; it was also decided that
Elder Martin Harris should travel alone whenever he travels; that
Elders John S. Carter and Jesse Smith travel east together as soon
as they can; and that Elder Brigham Young should travel alone, it
being his own choice; also that James Durfee and Edward Marvin
should travel together eastward; that Sidney Rigdon and John P.
Greene go to Strongville, that Orson Pratt and Harrison Sagers
travel together for the time being; and that there should be a
general conference held at Saco, in the state of Maine, on the 13th
day of June, 1834.
It was furthermore voted that Elder Orson Hyde, accompanied by
Elder Orson Pratt, go east to obtain donations for Zion, and means
to redeem the farm on which the house of the Lord stands.
The Church and Council then prayed with uplifted hands, that they
might be prospered in their mission.
Orson Hyde, Oliver Cowdery, Clerks.
Footnotes
1. Doctrine and covenants, sec. 102.
{36}
Chapter III.
The Cause and Object of the Jackson County Persecution--The Prophet's
Mission Through Western New York.
_February 24_.--I received the following:
_Revelation_. [1]
1. Verily I say unto you, my friends, behold, I will give unto you
a revelation and commandment, that ye may know how to act in the
discharge of your duties concerning the salvation and redemption of
your brethren, who have been scattered on the land of Zion;
2. Being driven and smitten by the hands of mine enemies, on whom I
will pour out my wrath without measure in mine own time;
3. For I have suffered them thus far, that they might fill up the
measure of their iniquities, that their cup might be full;
4. And that those who call themselves after my name might
be chastened for a little season with a sore and grievous
chastisement, because they did not hearken altogether unto the
precepts and commandments which I gave unto them.
5. But verily I say unto you, that I have decreed a decree which my
people shall realize, inasmuch as they hearken from this very hour
unto the counsel which I, the Lord their God, shall give unto them.
6. Behold they shall, for I have decreed it, begin to prevail
against mine enemies from this very hour.
7. And by hearkening to observe all the words which I, the Lord
their God, shall speak unto them, they shall never cease to prevail
until the kingdoms of the world are subdued under my feet, and the
earth is given unto the saints, to possess it forever and ever.
8. But inasmuch as they keep not my commandments, and hearken not
to observe all my words, the kingdoms of the world shall prevail
against them,
9. For they were set to be a light unto the world, and to be the
saviors of men;
{37} 10. And inasmuch as they are not the saviors of men, they
are as salt that has lost its savor, and is thenceforth good for
nothing but to be cast out and trodden under foot of men.
11. But verily I say unto you, I have decreed that your brethren
which have been scattered shall return to the lands of their
inheritances, and shall build up the waste places of Zion.
12. For after much tribulation, as I have said unto you in a former
commandment, cometh the blessing.
13. Behold, this is the blessing which I have promised after
your tribulations, and the tribulations of your brethren: your
redemption, and the redemption of your brethren, even their
restoration to the land of Zion, to be established, no more to be
thrown down.
14. Nevertheless, if they pollute their inheritances they shall
be thrown down; for I will not spare them if they pollute their
inheritances.
15. Behold, I say unto you, the redemption of Zion must needs come
by power;
16. Therefore, I will raise up unto my people a man, who shall lead
them like as Moses led the children of Israel.
17. For ye are the children of Israel, and of the seed of Abraham,
and ye must needs be led out of bondage by power, and with a
stretched-out arm:
18. And as your fathers were led at the first, even so shall the
redemption of Zion be.
19. Therefore, let not your hearts faint, for I say unto you as I
said unto your fathers, mine angel shall go up before you, but not
my presence;
20. But I say unto you, mine angels shall go up before you, and
also my presence, and in time ye shall possess the goodly land.
21. Verily, verily I say unto you, that my servant Baurak Ale
(Joseph Smith, Jun.,) is the man to whom I likened the servant to
whom the Lord of the vineyard spake in the parable which I have
given unto you.
22. Therefore let my servant Baurak Ale (Joseph Smith, Jun.,) say
unto the strength of my house, my young men and the middle aged,
gather yourselves together unto the land of Zion, upon the land
which I have bought with money that has been consecrated unto me:
23. And let all the churches send up wise men with their moneys,
and purchase lands even as I have commanded them;
24. And inasmuch as mine enemies come against you to drive you from
my goodly land, which I have consecrated to be the land of Zion:
even from your own lands after these testimonies, which ye have
brought before me against them, ye shall curse them;
{38} 25. And whomsoever ye curse, I will curse, and ye shall avenge
me of mine enemies;
26. And my presence shall be with you even in avenging me of mine
enemies, unto the third and fourth generation of them that hate me.
27. Let no man be afraid to lay down his life for my sake, for
whoso layeth down his life for my sake shall find it again;
28. And whoso is not willing to lay down his life for my sake is
not my disciple.
29. It is my will that my servant Sidney Rigdon shall lift up his
voice in the congregations in the eastern countries, in preparing
the churches to keep the commandments which I have given unto them
concerning the restoration and redemption of Zion.
30. It is my will that my servant Parley P. Pratt and my servant
Lyman Wight should not return to the land of their brethren, until
they have obtained companies to go up unto the land of Zion, by
tens, or by twenties, or by fifties, or by an hundred, until they
have obtained to the number of five hundred of the strength of my
house.
31. Behold this is my will; ask and ye shall receive; but men do
not always do my will;
32. Therefore, if you cannot obtain five hundred, seek diligently
that peradventure you may obtain three hundred;
33. And if ye cannot obtain three hundred, seek diligently, that
peradventure ye may obtain one hundred.
34. But verily I say unto you, a commandment I give unto you, that
ye shall not go up unto the land of Zion, until you have obtained
a hundred of the strength of my house, to go up with you unto the
land of Zion.
35. Therefore as I said unto you, ask and ye shall receive; pray
earnestly that peradventure my servant Baurak Ale (Joseph Smith,
Jun.,) may go with you, and preside in the midst of my people, and
organize my kingdom upon the consecrated land, and establish the
children of Zion upon the laws and commandments which have been and
which shall be given unto you.
36. All victory and glory is brought to pass unto you through your
diligence, faithfulness, and prayers of faith.
37. Let my servant Parley P. Pratt journey with my servant Joseph
Smith, Jun.
38. Let my servant Lyman Wight journey with my servant Sidney
Rigdon.
39. Let my servant Hyrum Smith journey with my servant Frederick G.
Williams.
40. Let my servant Orson Hyde journey with my servant Orson Pratt,
{39} whithersoever my servant Joseph Smith, Jun., shall counsel
them, in obtaining the fulfillment of these commandments which I
have given unto you, and leave the residue in my hands. Even so.
Amen.
[Sidenote: Arrival of Delegation from the Church in Missouri.]
The High Council of the Church also met this day at my house for the
purpose of giving an audience or hearing to Lyman Wight and Parley P.
Pratt, delegates from the Church in Missouri, to represent to us the
state of the Church in that place.
_Minutes of Council Meeting_.
President Joseph opened the Council by prayer. Two of the standing
Councilors were absent, namely, Joseph Coe and John Smith. Hyrum
Smith was chosen to act in the place of John Smith, and John P.
Greene to act in the place of Joseph Coe. Thus the High Council was
organized, and six Councilors were appointed to speak. Brothers
Parley P. Pratt and Lyman Wight, messengers from Zion, arose,
and laid their business before the Council, and delivered their
message, the substance of which was: when, how and by what means
Zion was to be redeemed from her enemies. They said that our
brethren who had been driven away from their lands and scattered
abroad, had found so much favor in the eyes of the people [of Clay
county, Mo.,] that they could obtain food and raiment of them for
their labor, insomuch that they were comfortable. But the idea of
their being driven away from the land of Zion pained their very
souls, and they desired of God, by earnest prayer, to return with
songs of everlasting joy, as said Isaiah, the prophet.
They also said that none of their lands were sold into the hands
of our enemies, except a piece of thirty acres owned by Brother
William E. McLellin, which he sold into the hands of the enemy, and
seven acres more which he would have sold to the enemy if a brother
had not come forward and purchased it and paid him his money.
Brother Joseph then arose, and said that he was going to Zion, to
assist in redeeming it. He called for the voice of the Council to
sanction his going, which was given without a dissenting voice.
He then called for volunteers to go with him, when some thirty
or forty volunteered to go, who were present at the Council. It
was a question whether the company should go by water or by land,
and after a short investigation it was decided unanimously that
they go by land. Joseph Smith, Jun., was nominated to be the
commander-in-chief of the armies of Israel, and the leader of those
who volunteered to go and assist in {40} the redemption of Zion;
the nomination was seconded and carried by the vote of all present.
Council then adjourned by prayer and thanksgiving.
Orson Hyde,
Oliver Cowdery,
Clerks.
[Sidenote: The Prophet seeks Volunteers to Redeem Zion.]
_February 26_.--I started from home to obtain volunteers for Zion,
in compliance with the foregoing revelation and action of the High
Council; and on the 27th, stayed at Brother Roundy's.
To show the feelings of a certain portion of the public, at this
period, I copy the following from the February number of the _Evening
and Morning Star_, page 271:
We copy the following article from the _North Star_, headed "The
Mormons," printed in Danville, Vermont, by E. Eaton:
"We have received the first number of the 'Mormon' _Morning and
Evening Star_ [the _Evening and Morning Star_], resuscitated in
Kirtland, Ohio. _It is the same assuming, mysterious publication as
its original_."
[Sidenote: Cheering Words.]
While the press and many of the public were breathing the spirit of
bitterness against the work of God, I received letters from many of our
friends, which gave us occasion for rejoicing: amongst them, I extract
from Brother Moses Chapman Nickerson's letter of December 20, 1833. [2]
Your labors in Canada have been the beginning of a good work; there
are thirty-four members attached to the Church at Mount Pleasant,
all of whom appear to live up to their profession, five of whom
have spoken in tongues, and three have sung in tongues; and we live
at the top of the mountain.
Also from Saco, Maine:
January 20, 1834.
Brethren in the Lord,--I have baptized about forty in this section,
and there are more convinced of the truth, but are still lingering
on the threshold of the Church, and I think the Lord will gather
some of them into His kingdom. Brother Evan M. Greene labored with
me {41} from the 16th of January, 1833, till the October following;
while we were together, we baptized about one hundred and thirty.
Brethren, pray for me, that I may have words of wisdom, and a door
of utterance to declare the whole counsel of God, and rightly
divide the word of truth, giving to every man his portion in due
season; for my determination is, with the stick of Joseph [the Book
of Mormon] in one hand, and the stick of Judah [the Bible] in the
other, to labor diligently in this world, that my skirts may be
clear from the blood of all men, and I stand acquitted before the
bar of God.
I am yours in Christ
(Signed) John F. Boynton.
[Sidenote: Incidents in the Prophet's Journey through Western New York.]
We continued our journey, and, on the 28th of February stayed at a
stranger's, who entertained us very kindly; and on the first of March
arrived at Brother Lewis', in Westfield.
On the 2nd, which was the Sabbath, Brother Parley P. Pratt preached,
and I spoke in the evening; we had a good meeting. There is a small
church in this place, which seems strong in the faith. O may God keep
them in the faith, and save them, and lead them to Zion.
_March 3_.--We intended to start on our journey east, but concluded
to tarry another day. O may God bless us with the gift of utterance
to accomplish the journey and errand on which we are sent, and return
safe to the land of Kirtland, and find my family all well. O Lord,
bless my little children with health and long life, to do good in their
generation, for Christ's sake. Amen.
Since leaving Kirtland, we passed through Thompson, Springfield, Elk
Creek, Erie, Livonia, Silver Creek, Perrysburgh, Collins, China,
Warsaw, Geneseo, Centreville, Catlin and Spafford, before we arrived at
Westfield.
On the 4th instant, we continued our journey from Westfield,
accompanied by Elder Gould; and after a ride of thirty-three miles
arrived at Villanova, and tarried all night with a Brother McBride.
The next morning, March 5th, we went to Brother Nickerson's, and found
him and his household full of faith and of the Holy Spirit.
{42} We called the church together, and related unto them what had
happened to our brethren in Zion, and opened to them the prophecies
and revelations concerning the order of the gathering to Zion, and
the means of her redemption; and I prophesied to them, and the Spirit
of the Lord came mightily upon me, and with all readiness the young
and middle-aged volunteered for Zion. The same evening we held two
meetings, three or four miles distant from each other.
_March 6_.--We held another meeting at Brother Nickerson's. The few
unbelievers that attended were outrageous, and the meeting ended in
complete confusion.
_March 7_.--We proceeded on our journey, accompanied by Brother
Nickerson, leaving Brothers Gould and Matthews to prepare and gather
up the companies in the churches in that region, and meet us in Ohio,
ready to start for Zion on the first of May. We arrived after dark at
Ellicotville, the county seat of Cataraugus, and tried for lodgings at
every tavern in the place. It being court time we found no room; but
were obliged to ride on in the dark, through mud and rain; and, after
traveling about one mile, we found shelter, for which we paid more than
tavern fare.
On the 8th, we arrived at Palmersville, at the house of Elder McGown,
where we were invited to go to Esquire Walker's to spend the evening.
We found them very friendly and somewhat believing, and tarried all
night.
_Sunday, March 9_.--We preached in a school house, and had great
attention. We found a few disciples who were firm in the faith; and,
after meeting found many believing and could hardly get away from them,
and appointed a meeting in Freedom for Monday the 10th, and stayed at
Mr. Warren A. Cowdery's, where we were blessed with a full enjoyment of
temporal and spiritual blessings, even all we needed, or were worthy to
receive.
_Monday 10_.--Met our appointment, and preached to a great
congregation; and at evening again preached to an {43} overflowing
house. After meeting, I proposed if any wished to obey, and would
make it manifest, we would stay to administer to another meeting. A
young man of the Methodist order arose and testified his faith in the
fullness of the Gospel and desired to be baptized. We appointed another
meeting for the next day.
_Tuesday 11_.--Fulfilled our appointment and baptized Heman T. Hyde,
[3] after which we rode nine miles, and put up at Steward's tavern.
_Wednesday 12_.--We arrived at Father Bosley's, after a ride of
thirty-six miles.
_Thursday 13_.--I preached.
_Friday 14_.--At Father Beaman's. [4]
_March 15_.--While at Father Beaman's, Elders Rigdon and Wight arrived,
much to the joy of their souls and the Saints in Livonia.
{44} _Sunday 16_.--Elder Rigdon preached to a large congregation in
Geneseo, Elder Pratt preached in the afternoon of Monday, the 17th.
[Sidenote: The Conference at Avon, Livingston County.]
There was also the same day, March 17, a conference of Elders at Avon,
Livingston county, New York, at the house of Alvah Beaman, which I
attended. There were present also Sidney Rigdon, Parley P. Pratt, Lyman
Wight, John Murdock, Orson Pratt and Orson Hyde, High Priests; and
six Elders. I stated that the object of the Conference was to obtain
young and middle-aged men to go and assist in the redemption of Zion,
according to the commandment; and for the Church to gather up their
riches, and send them to purchase lands according to the commandment of
the Lord; also to devise means, or obtain money for the relief of the
brethren in Kirtland, say two thousand dollars, which sum would deliver
the Church in Kirtland from debt; and also determine the course which
the several companies shall pursue, or the manner they shall journey
when they shall leave this place.
It was voted by the Council, that Fathers Bosley and Nickerson, Elder
McWithey, and Brother Roger Orton, should exert themselves to obtain
two thousand dollars, for the present relief of Kirtland. They all
agreed to do what they could to obtain it, firmly believing that it
could be accomplished by the first of April. It was also decided
that Elder Orson Hyde should tarry and preach in the regions round
about, till the money should be obtained, and then carry it with him
to Kirtland. It was also voted that I should return to Kirtland,
accompanied by Elders Sidney Rigdon and Lyman Wight. Elders John
Murdock and Orson Pratt were appointed to journey to Kirtland,
preaching by the way; and Elders Parley P. Pratt and Henry Brown to
visit the churches in Black River country, and obtain all the means
they could to help Zion.
_Tuesday, March 18_.--Tarried at Father Bosley's through the day. On
the 19th commenced my journey for {45} Kirtland, and stayed that night
at Brother McWithey's tavern.
_March 20_.--Continued our journey. Dined at Brother Joseph Holbrook's,
and at night tried three times to procure lodgings in the names of
disciples, but could not succeed. After night had commenced we found a
man, in China, named Reuben Wilson, who would keep us for money; thus
we learn there are more places for money than for the disciples of
Jesus, the Lamb of God.
_March 21_.--We came to the house of a man named Starks, six miles east
of Springville; and on the 22nd arrived at Brother Vinson Knight's
in Perrysburgh, Cataraugus county. On the 23rd we arrived at Father
Nickerson's, in Perrysburgh, where we held meeting. On the 24th, I was
not able to start, but felt determined to go the next morning.
_March 25_.--Journeyed from Father Nickerson's to Father Lewis', in
Westfield, accompanied by Father Nickerson. On the 26th, continued our
journey to Elk Creek, and stayed with Elder Hunt. The 27th, I came to
Springfield, where I found Elder Sidney Rigdon, who had come on by a
different route; and we arrived that night within sixteen miles of
Painesville. Arrived home at Kirtland on the 28th of March, finding my
family all well. The Lord be praised for this blessing!
_March 27_.--Remained at home and had great joy with my family. Sunday,
the 30th, was at home, except going to hear Elder Rigdon preach.
Footnotes
1. Doctrine and Covenants, sec. 103.
2. This Mount Pleasant branch of the Church, it will be remembered, was
organized by the Prophet and Sidney Rigdon, in the October previous.
See vol. I, chap. 30.
3. Of this incident Elder Parley P. Pratt, who was the Prophet's
traveling companion on this mission, says: "We baptized a young man
named Heman Hyde; his parents were Presbyterians, and his mother, on
account of the strength of her traditions, thought that we were wrong,
and told me afterwards that she would much rather have followed him
to an earthly grave than to have seen him baptized. Soon afterwards,
however, herself, her husband, and the rest of the family, with
some thirty of forty others, were all baptized and organized into a
branch of the Church--called the Freedom branch--from which nucleus
the light spread and souls were gathered into the fold in all the
regions round. Thus mightily grew the word of God, or the seed sown by
that extraordinary personage, the Prophet and Seer of the nineteenth
century." (Autobiography of Parley P. Pratt, p. 117.)
Speaking of the pleasure of his companionship with the Prophet, Elder
Pratt also says: "As we journeyed day after day, and generally lodged
together, we had much sweet communion concerning the things of God
and the mysteries of His kingdom, and I received many admonitions and
instructions which I shall never forget." (Ibid., p. 117.)
4. Speaking of "Father Beaman" and his interesting family, Elder Parley
P. Pratt has the following interesting passage, which discloses the
fact that "Father Beaman" was acquainted with the work during the time
that the Book of Mormon was translating: "Among those whose hospitality
we shared in that vicinity [Geneseo] was old Father Beaman and his
amiable and interesting family. He was a good singer, and so were his
three daughters; we were much edified and comforted in their society,
and were deeply interested in hearing the old gentleman and Brother
Joseph converse on their early acquaintance and history. He [Beaman]
had been intimate with Joseph long before the first organization of the
Church; had assisted him to preserve the plates of the Book of Mormon
from the enemy, and had at one time had them concealed under his own
hearth." (Ibid., pp. 117, 118.)
{46}
Chapter IV.
Trial and Conviction of Hurlburt--Efforts in Behalf of the Redemption
of Zion--Dissolution of the United Order of Zion and Kirtland,
[Sidenote: The Whipping of Ira J. Willis.]
_Monday, March 31_.--This day, Ira J. Willis, a young man who had been
in the Church for some time, and who was driven from Jackson county
into Clay county, returned thither to look for a stray cow, and while
at the house of Esquire Manship, a justice of the peace (where he had
called with Brother John Follet, to prove his title to the cow), was
caught by that unhung land pirate and inhuman monster, Moses Wilson,
and whipped in a most cruel and savage manner, while surrounded by some
half dozen of the old mobbers. This was an unpardonable act; all that
know Mr. Willis can bear testimony that he is a young man, honest,
peaceable and unoffending, working righteousness, and molesting no one,
May God reward Moses Wilson according to his works.
I went to Chardon today to attend the court in the case of "Doctor"
Philastus Hurlburt.
[Sidenote: The Trial of "Doctor" Hurlburt for Threatening the Prophet's
Life.]
_April 1_.--This day at Brother Rider's in Chardon. The court has not
brought forward Hurlburt's trial yet, and we were engaged in issuing
subpoenas for witnesses. My soul delighteth in the law of the Lord, for
He forgiveth my sins, and will confound mine enemies. The Lord shall
destroy him who has lifted his heel against me, even that wicked man
Dr. Philastus Hurlburt; He will deliver him to the fowls of heaven, and
his bones shall be cast to the blasts of the wind, for he lifted his
arm against the Almighty, therefore the Lord shall destroy him.
{47} Wednesday, April the 2nd, and Thursday, the 3rd, attended the
court. Hurlburt was on trial for threatening my life. Friday morning
I returned home, and in the evening attended Council, of which the
following are the minutes:
_Minutes of Council_.
Kirtland, April 4, 1834.
This evening a Council of High Priests assembled at the house of
President Joseph Smith, Jun., to reconsider the case of brother
George F. James. President Joseph Smith, Jun., presiding.
Brother George said that he had often promised to take up his cross
and magnify his calling, but had failed, and ought to have written
to the President ere this time and given him the information
that this pecuniary affairs called his attention at home, which
prevented his fulfilling the promise he made to President Joseph
Smith, in going out to proclaim the Gospel; and he sincerely asked
pardon of the Lord, and of his brethren, and particularly of
Brother Joseph. He also said he was willing to ask the forgiveness
of this Church. He said relative to certain charges, which were,
that he "had not attended meetings, and had treated lightly some
of the weak," etc.; that he had attended meetings generally; and
as far as speaking or treating lightly any brother because of his
weakness, that was foreign from his mind, and was that which he had
never done, nor could he ever and such principles in his bosom.
President Joseph Smith said he had no hardness; he only wished
Brother George to consider this as a chastisement, and that the
Council were bound to take notice of his conduct heretofore; but
now, if Brother George was willing to walk according to the new
covenant, he should have his hand of fellowship. The Council then
expressed their satisfaction at Brother George's confession.
(Signed) Oliver Cowdery, Clerk.
_April 5--_I went to Chardon as a witness for Father Johnson, and
returned in the evening. Mr. Russell, the state's attorney for Portage
county, called on me. He approached me in a gentlemanly manner, and
treated me with great respect.
[Sidenote: Special Prayer.]
_April 7_.-Bishop Whitney, Elder Frederick G. Williams, Oliver Cowdrey,
Heber C. Kimball, and myself, met in the council room, and bowed down
before the Lord, and prayed that He would furnish the means to deliver
the Firm from debt, that they might be set at liberty; also, that I
might prevail {48} against that wicked man Hurlburt, and that he might
be put to shame.
The Presidency wrote Elder Orson Hyde, who yet remained in the state of
New York, as follows:
Kirtland, April 7, 1834.
Dear Brother Orson:--We received yours of the 31st ultimo in due
course of mail, and were much grieved on learning that you were not
likely to succeed according to our expectations. Myself, Brothers
Newel, Frederick and Oliver, retired to the translating room, where
prayer was wont to be made, and unbosomed our feelings before God;
and cannot but exercise faith yet that you, in the miraculous
providences of God, will succeed in obtaining help. The fact is,
unless we can obtain help, I myself cannot go to Zion, and if I do
not go, it will be impossible to get my brethren in Kirtland, any
of them, to go; and if we do not go, it is in vain for our eastern
brethren to think of going up to better themselves by obtaining so
goodly a land, (which now can be obtained for one dollar and one
quarter per acre,) and stand against that wicked mob; for unless
they do the will of God, God will not help them; and if God does
not help them, all is vain.
Now the fact is, this is the head of the Church and the life of the
body; and those able men, as members of the body, God has appointed
to be hands to administer to the necessities of the body. Now if a
man's hand refuses to administer to the necessities of his body,
it must perish of hunger; and if the body perish, all the members
perish with it; and if the head fail, the whole body is sickened,
the heart faints, and the body dies, the spirit takes its exit, and
the carcase remains to be devoured by worms.
Now, Brother Orson, if this Church, which is essaying to be the
Church of Christ will not help us, when they can do it without
sacrifice, with those blessings which God has bestowed upon them, I
prophesy--I speak the truth, I lie not--God shall take away their
talent, and give it to those who have no talent, and shall prevent
them from ever obtaining a place of refuge, or an inheritance upon
the land of Zion; therefore they may tarry, for they might as well
be overtaken where they are, as to incur the displeasure of God,
and fall under His wrath by the way side, as to fall into the hands
of a merciless mob, where there is no God to deliver, as salt that
has lost its savor, and is thenceforth good for nothing, but to be
trodden under foot of men.
We therefore adjure you to beseech them, in the name of the Lord,
by the Son of God, to lend us a helping hand; and if all this will
not soften their hearts to administer to our necessity for Zion's
sake, turn your back upon them, and return speedily to Kirtland;
and the blood of {49} Zion be upon their heads, even as upon the
heads of her enemies; and let their recompense be as the recompense
of her enemies; for thus shall it come to pass, saith the Lord of
Hosts, who has the cattle upon a thousand hills, who has put forth
His Almighty hand to bring to pass His strange act; and what man
shall put forth his hand to steady the ark of God, or be found
turning a deaf ear to the voice of His servant? God shall speak in
due time, and all will be declared. Amen.
Your brethren in the New Covenant,
Joseph Smith, Jun.,
Frederick G. Williams,
Oliver Cowdery.
[Sidenote: Judgment Against Hurlburt.]
_April 9_.--After an impartial trial, the court decided that Dr.
Philastus Hurlburt be bound over, under two hundred dollar bonds,
to keep the peace for six months, and pay the cost, which amounted
to nearly three hundred dollars, all of which was in answer to our
prayers, for which I thank my Heavenly Father. [1]
[Sidenote: Dissolution of the United Order in Kirtland.]
On the 10th, had a council of the United Order, in which it was agreed
that the Order should be dissolved, and each one have his stewardship
set off to him.
The same day the brethren in Clay county, Missouri, executed the
following letters and petitions, according to the revelation. [2]
{50} _Friday, April 11_.--I attended meeting, and Father Tyler was
restored to the fellowship of the Church.
On the 12th, I went to a place near Lake Erie, and spent the day in
fishing, and visiting the brethren.
_Sunday, 13_.--Was sick, and unable to attend meeting.
_Monday, 14_.--I purchased some hay and oats, and got them home.
_Tuesday, 15_.--Hauled a load of hay; and on Wednesday plowed and sowed
oats for Brother Frederick G. Williams,
[Sidenote: Deliverance of Zion Considered.]
_Thursday, April 17_.--I attended a meeting agreeable to appointment,
at which time the important subjects of the deliverance of Zion and
to building of the Lord's House in Kirtland were discussed by Elder
Rigdon. After the lecture, I requested the brethren and sisters to
contribute all the money they could for the deliverance of Zion; and
received twenty-nine dollars and sixty-eight cents.
[Sidenote: An Assault Thwarted by the Spirit.]
_April 18_.--In company with Elders Sidney Rigdon, Oliver Cowdery
and Zebedee Coltrin, I left Kirtland for New Portage, to attend a
conference; dined at W. W. Williams', in Newburg, and continuing our
journey, after dark, we were hailed by a man who desired to ride. We
were checked by the Spirit, and refused. He professed to be sick,
but in a few minutes was joined by two others, who followed us hard,
cursing and swearing; but we were successful in escaping their hands,
through the providence of the Lord, and stayed that night at a tavern,
where we were treated with civility.
[Sidenote: An Occasion of Prayer and Blessing.]
_April 19_.--Continuing our journey, dined at Brother Joseph
Bosworth's, in Copley, Medina County. Brother Bosworth was strong in
the faith, and if faithful may do much good. We arrived the same day
at Brother Jonathan Taylor's, in Norton, where we were received with
kindness. We soon retired to the wilderness, where we united in prayer
and supplication for the blessings of the Lord to be given unto His
Church. We {51} called upon the Father in the name of Jesus, to go with
the brethren who were going to the land of Zion; and that I might have
strength, and wisdom, and understanding sufficient to lead the people
of the Lord, and to gather and establish the Saints upon the land of
their inheritances, and organize them according to the will of Heaven,
that they may be no more cast down forever, We then united in the
laying on of hands.
Elders Rigdon, Cowdery and Coltrin laid their hands on my head, and
conferred upon me all the blessings necessary to qualify for me stand
before the Lord, in my calling, and return again in peace and triumph,
to enjoy the society of my brethren.
Those present then laid their hands upon the head of Elder Rigdon, and
confirmed upon him the blessings of wisdom and knowledge to preside
over the Church in my absence, also to have the Spirit to assist Elder
Cowdery in conducting the _Star_, in arranging the Book of Covenants;
and pronounced the blessings of old age and peace upon him, till Zion
is built up, and Kirtland established, till all his enemies are under
his feet, and he receive a crown of eternal life in the kingdom of God
with us.
Previous to blessing Elder Rigdon, we laid hands on Elder Oliver
Cowdery, and confirmed upon him the blessings of wisdom and
understanding sufficient for his station that he be qualified to assist
Elder Rigdon in arranging the Church Book of Covenants, which is soon
to be published, and have intelligence in all things to do the work of
printing.
After blessing Elder Rigdon, we laid our hands upon Brother Zebedee
Coltrin, and confirmed the blessings of wisdom to preach the Gospel,
even till it spreads to the islands of the seas, and to be spared to
see three score years and ten, and see Zion built up, and Kirtland
established forever, and even at last to receive a crown of life. Our
hearts rejoiced, and we were comforted with the Holy Spirit.
{52} _Sunday, April 20_.--Elder Rigdon entertained a large congregation
of Saints with an interesting discourse upon the Fullness of Times.
_April 21_.--I attended conference, and had a glorious time. Some few
volunteered to go to Zion, and others donated sixty-six dollars and
thirty-seven cents for the benefit of the scattered brethren in Zion.
The following is an extract from the minutes of the conference:
_Minutes of Conference_.
Norton, Medina County, Ohio, April 21, 1834.
This day a conference of Elders assembled at the dwelling house of
Brother Carpenter. President Joseph Smith, Jun., read the second
chapter of Joel's prophecy, prayed, and addressed the conference as
follows:
"It is very difficult for us to communicate to the churches all
that God has revealed to us, in consequence of tradition; for we
are differently situated from any other people that ever existed
upon this earth; consequently those former revelations cannot be
suited to our conditions; they were given to other people, who
were before us; but in the last days, God was to call a remnant,
in which was to be deliverance, as well as in Jerusalem and Zion.
Now if God should give no more revelations, where will we find Zion
and this remnant? The time is near when desolation is to cover
the earth, and then God will have a place of deliverance in His
remnant, and in Zion."
The President then gave a relation of obtaining and translating
the Book of Mormon, the revelation of the Priesthood of Aaron, the
organization of the Church in 1830, the revelation of the High
Priesthood, and the gift of the Holy Ghost poured out upon the
Church; and said:
"Take away the Book of Mormon and the revelations, and where is
our religion? We have none; for without Zion, and a place of
deliverance, we must fall; because the time is near when the sun
will be darkened, and the moon turn to blood, and the stars fall
from heaven, and the earth reel to and fro. Then, if this is the
case, and if we are not sanctified and gathered to the places God
has appointed, with all our former professions and our great love
for the Bible, we must fall; we cannot stand; we cannot be saved;
for God will gather out His Saints from the Gentiles, and then
comes desolation and destruction, and none can escape except the
pure in heart who are gathered."
Elder Rigdon addressed the conference, and said:
"On two points hang all the revelations that have ever been given,
{53} and these are the two advents of the Messiah. The first is
past, and the second is now just before us; and consequently those
who desire a part in this era which the angels desired to look
into, have to be assembled with the Saints; for if they are not
gathered, they must wail because of His coming. There is no part of
His creation which will not feel a shock at this grand display of
His power, for the ancient Saints will reign with Christ a thousand
years. The gathered Saints will dwell under that reign, and these
who are not gathered may expect to endure His wrath that length of
time; for the rest of the dead are not to live till the thousand
years are ended.
"It is vain for men of this generation to think of laying up and
providing inheritances for their children, except they lay it up
in the place where deliverance is appointed by the voice of God;
for these are the days of vengeance, as were the days of Jeremiah;
because, before his eyes were closed in death, the Jews were led
captive, and the land possessed by another people. And so in this
day; while the father is laying up gold for his son, the destroyer
may lay him lifeless at his feet, and where then is all his
treasure? Therefore if we, the islands of the sea, and all the ends
of the earth, desire an inheritance for ourselves and our children,
and themselves and their children, it must be obtained where God
has appointed the places of deliverance."
Elder Rigdon adverted to the former covenants to Abraham, Isaac,
and Jacob, and others of the ancients, which were to be realized
in the last days; and spoke at some length upon the deliverance of
Zion, the endowment of the Elders with power from on high according
to former promises, and the spreading of the word of the Lord to
the four winds. He first referred to the situation of the brethren
in Missouri, and urged the importance of those who could, giving
heed to the revelations by going up to their assistance; and those
who could not go, to help those who are going with means for their
expenses.
Elder Cowdery gave a brief relation of the mobbing in Missouri, and
called for a contribution.
Elders Ambrose Palmer and Salmon Warner followed on the same
subject.
Brother Joseph Bosworth spoke on the deliverance of Zion, and said
he had no property, but if necessary for her deliverance he would
sell his clothes at auction, if he might have left him as good a
garment as the Savior had in the manger.
Others also spoke on the deliverance of Zion.
President Joseph Smith, Jun., prophesied.
"If Zion is not delivered, the time is near when all of this
Church, wherever they may be found, will be persecuted and
destroyed in like manner."
{54} Elder Rigdon gave an account of the endowment of the ancient
apostles, and laid before the conference the dimensions of the
House to be built in Kirtland, and rehearsed the promise to the
Elders in the last days, which they were to realize after the House
of the Lord was built.
Brother Bosworth then related a few items of a vision, as a
testimony of those things contained in the revelation read by Elder
Rigdon, and his remarks thereon.
President Smith explained the revelation concerning the building of
the Lord's House.
Elder Rigdon then spoke on the spreading of the word of the Lord;
followed by several of the brethren.
The conference voted that Thomas Tripp be excluded from the Church
in consequence of his imprudent conduct, with the privilege of an
appeal to the Bishop's Council in Kirtland.
President Smith then laid hands on certain children, and blessed
them in the name of the Lord.
Elder Rigdon administered the Sacrament.
There were present seven High Priests, and thirteen Elders.
Adjourned to the Monday preceding the second Sunday in September
Closed by singing "Now my remnant of days," etc.
(Signed) Oliver Cowdery,
Clerk of the Conference.
_April 22_.--I returned to Kirtland.
[Sidenote: Return of the Prophet and Party to Kirtland.]
_April 23_.--Assembled in Council with Elders Sidney Rigdon, Frederick
G. Williams, Newel K. Whitney, John Johnson, and Oliver Cowdery; and
united in asking the Lord to give Elder Zebedee Coltrin influence over
Brother Jacob Myres, to obtain the money which he has gone to borrow
for us, or cause him to come to this place and bring it himself. I also
received the following:
_Revelation given April 23, 1834, to Enoch [Joseph Smith, Jun.,]
concerning the Order of the Church for the benefit of the poor_. [3]
1. Verily I say unto you, my friends, I give unto you counsel, and
a commandment, concerning all the properties which belong to the
order which I commanded to be organized and established, to be an
{55} united order, and an everlasting order for the benefit of my
Church, and for the salvation of men until I come,
2. With promise immutable and unchangeable, that inasmuch as those
whom I commanded were faithful, they should be blessed with a
multiplicity of blessings;
3. But inasmuch as they were not faithful, they were nigh unto
cursing.
4. Therefore, inasmuch as some of my servants have not kept the
commandment but have broken the covenant through covetousness,
and with feigned words, I have cursed them with a very sore and
grievous curse;
5. For I, the Lord, have decreed in my heart, that inasmuch as any
man belonging to the order shall be found a transgressor, or, in
other words, shall break the covenant with which ye are bound, he
shall be cursed in his life, and shall be trodden down by whom I
will,
6. For I, the Lord, am not to be mocked in these things;
7. And all this, that the innocent among you may not be condemned
with the unjust, and that the guilty among you may not escape,
because I, the Lord, have promised unto you a crown of glory at my
right hand.
8. Therefore, inasmuch as you are found transgressors, ye cannot
escape my wrath in your lives;
9. Inasmuch as ye are cut off for transgression, ye cannot escape
the buffetings of Satan until the day of redemption.
10. And now I give unto you power from this very hour, that if any
man among you, of the order, is found a transgressor, and repenteth
not of the evil, that ye shall deliver him over unto the buffetings
of Satan, and he shall not have power to bring evil upon you.
11. It is wisdom in me; therefore, a commandment I give unto
you, that ye shall organize yourselves and appoint every man hi
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