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.
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.
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.
First case before the High Council.
Letter from Ezra Thayer to the President of the High Council.
Minutes of the High Council.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
The Great Revelation on Priesthood.
Minutes of a Meeting on the Twelve.
Revelation on Priesthood.
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.
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.
Sundry Council Meetings in Vermont, Ohio, and New York.
Minutes of the Vermont Conference.
The Prophet at Work on the Book of Abraham.
Minutes of the High Council at Kirtland.
Minutes of the Massachusetts Conference.
Blessing the "Sons of Zion."
Minutes of the High Council.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Dedication of the Kirtland Temple—Spiritual Manifestations.
Gathering of Saints to the Dedication.
Number at the First Meeting.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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 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 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 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 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 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 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 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 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 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 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.
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.
CHAPTER I.
The Year Eighteen Hundred and Thirty-four—Affairs in Zion and Kirtland.
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.
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.
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]]
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.—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.
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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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.
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 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 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 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 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 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 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.
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.
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.
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 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.
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, another not; one's mind on the business of the council, and another thinking on something else.
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.
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.
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.
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.
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.
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 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 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.
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.
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 ancient order, and also according to the mind of the Lord.
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.
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 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.
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;
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;
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, 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.
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 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.
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."
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 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.
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.
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 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.
Sunday 16.—Elder Rigdon preached to a large congregation in Geneseo, Elder Pratt preached in the afternoon of Monday, the 17th.
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 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!